liPiiiiliiiiiiil 


Srom  f^e  ^i^tar^  of 

(pxoftsBox  ^imam  (tttifPer  (pa^rton,  ©.©.,  fe£.®.      ..^ 

^reeenfe^  6p  (gtre.  ^a;rton  |^ 

to  f ^e  feifimrg  of 

(ptinceton  C^eofo^icdf  ^eminarg 


l»i^*SlK 


SERMONS, 


PHILOSOPHICAL,  EVANGELICAL, 


PRACTICAL  SUBJECTS: 


DESIGNED  FOR  THE 


USE  OF  VARIOUS  DENOMINATIONS  OF  CHRISTIANS. 


^ 


/ 


BY  THE  REV.  ELI  MEEKER. 


PRINTED  BY  ELLIOTT  &.  PALMER, 
No.  20  Williani-strcet. 

1829. 


J^orthern  District  vJ.N'eiv-York,  to  wit: 

Be  it  remembered,  That  on  the  twenty-fourth  day  of  April,  in^Jie  fifty- 
first  year  of  the  Inilcpcnfkricc  of  the  United  States  of  America,  A.  D.  1827, 
EH  Meeker,  of  the  said  District,  hath  deposited  in  this  ofiice  the  title  of  a 
Book,  the  right  wliereof  he  claims  as  author,  in  the  words  following,  to  wit : 

"  Sermons,  on  Philosophical,  Evangelical,  and  Practical  suljjects  :  designed 
for  the  use  of  various  Denominations  of  Christians.   By  the  Kev.  Eli  Meeker." 

In  conformity  to  the  act  of  the  Congi'ess  of  the  United  States,  entitled  "  An 
act  for  the  encouragement  of  learning,  by  securing  the  copies  of  maps,  charts, 
and  books,  to  the  authors  and  proprietors  of  such  copies,  during  the  times 
therein  mentioned  ;"  and  also,  to  the  act,  entitled  "  An  act  supplementary  to 
an  act,  entitled  '  An  act  for  the  encouragement  of  learning,  by  securing  tlie 
cepies  of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such  co- 
pies, during  the  times  therein  mentioned,'  and  extending  the  benefits  thereof 
to  the  arts  of  designing,  engraving,  and  etching  historical  and  other  prints." 

R.  R.  LANSING,  Clerk  of  the  J^orthern  District  of  J^ew-Yffik. 


PREFACE. 


The  following  work  is  designed  particularly 
for  the  use  of  individuals  and  families,  whose 
volumes  are  few,  and  whose  reading  is  not 
extensive.  And  for  the  purpose  of  rendering 
it  the  more  useful,  a  considerable  portion  of 
six  interesting  subjects  is  taken  from  the  wri- 
tings of  men  so  eminent,  that  publick  utility 
is  offered  as  an  apology  for  thus  presuming. 

A  few  other  particulars  have  been  selected 
from  other  authors.  It  is  hoped  the  selection 
of  subjects,  and  their  illustration,  will  interest 
many  who  are  not  professedly  pious,  as  well 
as  edify  the  most  devout  Christian.  The  pre- 
sent and  future  well  being  of  man  is  the  ob- 
ject for  which  these  Sermons  appear  in  print. 
The  author  humbly  hopes  this  work  will,  in 
some  degree,  prove  useful  for  the  promoting 
of  its  designed  end ;  therefore  it  is  presented 
to  the  publick. 


COIVTEIVTS. 


SERMON  I. 

God's  Works  originally  perfect.  page 

Genesis  i.  31. — And  God  saw  every  thing  that  he  had  made  ; 

and,  behold,  it  was  very  good 9 

SERMON  II. 

Characleristicks  of  Human  Identity. 
Acts  xvii.  26. — And  hath  made  of  one  blood  all  nations  of 

men  for  to  dwell  on  all  the  face  of  the  earth 21 

SERMON  III. 

Peculiarities  consistent  with  Identity. 
Acts  xvii.  26. — And  hath  made  of  one  blood  all  nations  of 

men  for  to  dwell  on  all  the  face  of  the  earth 31 

SERMON  IV. 

Characleristicks  of  a  Human  Being. 
1  Kings  ii.  2. — Show  thyself  a  man. 49 

SERMON  V. 

M.an  urged  to  act  worthily  of  his  dignified  Kature. 
1  £iN£is  ii.  2. — Show  thyself  a  man ., .     63 

SERMON  VI. 

Envy,  one  of  the  basest  Passions  of  the  Human  Breast, 
Esther  v.  13. — Yet  all  this  availeth  me  nothing,  so  long  as 

I  see  Mordecai,  the  Jew,  sitting  at  the  king's  gate 73 

SERMON  VII. 

Little  things  blight  the  fairest  prospects  of  JS/Ian. 
Solomon's  Song  ii.  15. — Take  us  the  foxes,  the  little  foxes, 

that  spoil  the  vines ;  for  our  vines  have  tender  grapes.       85 


VI  CONTENTS. 

SEKJVION   VIII. 

J\Ian,  admonished  of  his  duty  by  inferiorir  creatnres.    page 
Proverbs  vi.  6. — Go  to  the  ant,  thou  shiggard  ;  consider  her 

ways,  and  be  wise ^ 97 

SERMON    IX. 

Connexion  of  Obedic7ice  and  Blessings. 
Mark  iii.  5. — Stretch  forth  thine  hand Ill 

SERMON  X. 

A  vain  Curiosity  reproved. 
John  xxii.  22. — What  is  that  to  thee  ?  follow  thou  me 125 

SERMON   XI. 

The  Value  and  Use  of  Money. 
EccLESiASTES  X.  19. — Money  answereth  all  things 137 

SERMON  XII. 

The  Service  of  God  and  Mammon  impossible. 
Matthew  vi.  24 Ye  cannot  serve  God  and  Mammon. . . .   149 

SERMON  XIII. 

The  Preaching  of  the  Gospel,  and  its  desirable  Effects. 
Mark  xvi.  15. — Go  ye  into  all  the  world,  and  preach  the 

gospel  to  every  creature 161 

SERMON  XIV. 

The  fearful  and  ivonde^ful  Formation  of  Man. 
Psalm  cxxxix.  14. — I  am  fearfully  and  wonderfully  made. . .   173 

SERMON  XV. 

The  fearful  and  wonderfid  Formation  of  Man. 
Psalm  cxxxix  14. — I  am  fearfully  and  wonderfully  made...   193 

SERMON  XVI. 
Jl  Man^s  Religion  may  be  his  Ruin. 
Isaiah  xxviii.  20.— For  the  bed  is  shorter  than  that  a  man 
can  stretch  himself  on  it,  and  the  covering  narrower  than 
that  he  can  wrap  himself  in  it 205 

SERMON  XVIl. 

Joseph's  Jlffection,  worthy  of  imilation. 
Genesis  xlv.  4. — I  am  Joseph,  your  brother 217 


CONTENTS.  VII 

SERMON  XVIII. 

On  i^rieving  the  Holy  Spiitl,  page 

EriiEsiANs  iv.  30. — Grieve  not  the  Holy  Spirit  of  God 229 

SERMON  XIX. 

JVcglcct  of  Present  Duty  the  Ruin  oj  J\/lan. 
1  Kings  xx.  40. — As  thy  servant  was  busy  here  and  there, 

he  was  gone 243 

SERMON  XX. 

The  Path  of  Human  Happiness. 
Psalm  iv.  G. — There  be  many  that  say,  Who  will  show  us 

any  good  ? , 255 

SERMON  XXI. 

Link  things  make  up  the  Character  of  a  Man. 
Luke  xvi.  iO. — He  that  is  faithful  in  that  which  is  least,  is 
faithful  also  in  much:  and  he  that  is  unjust  in  the  least, 
is  unjust  also  in  much 269 

SERMON  XXII. 

On  Justification. 
Romans  iii.  24. — Being  justified  freely  by  his  grace,  through 

the  redemption  that  is  in  Christ  Jesus. 285 

SERMON  XXIII. 

On  Justification. 
Romans  iii.  24. — Being  justified  freely  by  his  grace,  through 

the  redemption  that  is  in  Christ  Jesus 303 

SERMON  XXIV. 

Heath,  and  the  intermediate  State. 
EccLEsiASTEs  xii.  7. — Then  shall  the  dust  return   to  the 
earth  a3  it  was  :  and  the  spirit  shall  return  to  God  who 
gave  it 311 

SERMON  XXV. 

Death,  and  the  intermediate  State. 
EccLESiASTEs  xii.  7.^ — Then   shall   the   dust  return  to  the 
earth  as  it  was  :  and  the  spirit  shall  return  to  God  who 
gave  it. .>••  32S 


Vlll  CONTENTS. 

SERMON  XXVI. 

3%e  Resurrection  of  the  Human  Body,  and  wonderfully 

glorious  Change.  page 

1  Corinthians  XV.  53. — This  corruptible  must  put  on  incor- 

ruption,  and  this  mortal  must  put  on  immortality 341 

SERMON  XXVII. 

The  Resurrection  of  the  Human  Body,  and  ivonderfully 
glorious  Change. 
1  Corinthians  XV.  53. — This  corruptible  must  put  on  incor- 

ruption,  and  this  mortal  must  put  on  immortality- 361 

SERMON  XXVIII. 

M-inisters  of  the  Gospel  encouraged  to  hold  forth  Variety, 
as  a  ■prominent  trait  in  their  Puhlick  Discourses. 
Matthew  xiii.  52. — Every  scribe  which  is  instructed  unto 
the  kingdom  of  heaven,  is  like  unto  a  man  that  is  a 
householder,  which  bringeth  forth  out  of  his  treasure, 
things  new  and  old. 369 

SERMON  XXIX. 

J\Iinisters  of  the  Gospel  encouraged  to  hold  forth  Variety, 
as  a  prominent  trait  in  their  Publick  Discourses. 
Matthew  xiii.  52. — Every  scribe  which  is  instructed  unto 
the  kingdom  of  heaven,  is  like  unto  a  man  that  is  a 
householder,  which  bringeth  forth  out  of  his  treasure, 
things  new  and  old 393 

SERMON  XXX. 

M^an  must  render  his  final  Account  to  God. 
Luke  xvi.  2. — Give  an  account  of  thy  stewardship 407 

APPENDIX. 
Explication  of  the  term  JVature 423 


SEBMOjV  I. 


GOD'S  WORKS  ORIGINALLY  PERFECT. 


GENESIS  I.  31. 

And  God  saw  every  thing  that  he  had  made ;  and,  behold, 
it  was  very  good. 

The  word  of  God  is  indeed  a  treasure  of  goodly 
pearls.  In  its  vast  resources  may  be  found  the 
richest  jewels,  and  the  most  costly  diamonds.  To 
the  cultivator  of  the  earth  is  presented  a  field  of 
immense  value — to  the  merchant,the  choicest  goods 
and  the  most  durable  riches.  To  the  wise  are  ex- 
hibited rich  stores  of  hidden  wisdom  ;  and  the  sim- 
ple are  invited  to  receive  instruction,  and  lay  hold 
on  understanding.  Beauty  and  sublimity  adorn 
its  sacred  pages,  which  invite  the  scholar  to  im- 
prove his  taste,  and  attain  the  highest  refinement 
of  his  mind.  From  this  exuberant  source,  the 
hungry  soul  may  obtain  the  choicest  food  ;  the 
weary  find  rest ;  and  the  thirsty  drink  of  the  wa- 
ters of  salvation.  The  poor  may  be  made  rich  ; 
the  beggar  wear  a  crown  ;  and  frail  mortals  be 
clothed  with  glorious  immortality.  The  sacred 
writings  abound  with  the  most  able  instructions, 
that  man  may  wisely  order  his  conduct  in  time  ; 
but  their  chief  value  must  be  estimated  from  those 
important  truths,  which  relate  to  eternity. 

The  present  subject  exhibits  the  view  which 
the  Lord  had,  when  his  works  of  creation  were 
completed ;  and  they  are  represented  as  glorious 
and  excellent,  worthy  of  a  Being  supremely  wise 
and  good.  Mankind  readily  discern  and  acknow- 
ledge, that  some  of  the  divine  works  bear  evident 

2 


10  SERMON  I. 

marks  of  divine  goodness ;  and  they  are  prone  to 
conjecture,  that  some  are  not  stamped  with  wisdom 
nor  benevolence.  But  the  Creator  himself  has 
declared  them  all  not  only  to  be  good,  but  to  be 
xery  good.  All  the  works  which  God  created,  in 
yix  days,  he  considered  as  superlatively  excellent; 
and  as  such  they  'are  announced  to  man,  who 
should  view  them  in  the  same  light.  None  were 
marred  in  the  making;  all  of  them  answered  the 
Creator's  purpose,  and  were  admirably  adapted  to 
show  forth  his  glory. 

Doubtless  one  reason,  why  mankind  are  no  more 
astonished  and  affected  with  the  displays  of  the 
wondrous  goodness  of  God  in  his  works  of  crea- 
tion, is,  that  they  have  such  limited  or  scanty  views 
of  the  divine  works;  consequently  they  are  unable 
to  discern  to  a  very  great  extent,  the  supremely 
benevolent  design.  But  the  more  any  one  becomes 
acquainted  with  cause  and  effect,  and  the  more  he 
is  enabled  to  search  into  the  nature  of  things,  so 
far  as  man  is  capable,  by  contemplating  the  mani- 
festations of  the  divine  works,  the  more  is  he  led 
to  see  and  admire  the  supreme  wisdom  and  good- 
ness of  their  Creator. 

Another  reason,  why  many  do  not  see  that  every 
thing  which  the  Lord  has  made,  is  very  good,  is,  that 
they  confine  their  views  to  the  world  and  its  inhabit- 
ants as  in  a  state  of  condemnation,  and  not  in  their 
original  perfection.  They  do  not  consider  how 
Very  different  the  appearance  and  reality  of  things 
were,  before  the  entrance  of  sin  into  the  world. 
The  earth,  and  every  thing  that  pertains  to  it,  are 
materially  changed,  and  under  the  curse  of  God,  in 
consequence  of  the  sin  of  our  first  parents,  and  of 
the  sins  of  the  world. 

By  contrasting  the  present  and  the  original  state 
of  the  works  of  creation,  our  views  may  be  enlarg- 
ed concerning  the  divine  goodness.  Let  us  notice 
the  words  of  the  text :  "And  God  saw  every  thing 
that  he  had  made,  and  behold  it  was  very  good." 


SERMON  I.  11 

Thus  the  great  Creator  viewed  his  works,  on  the 
sixth  clay,  when  the  heavens  and  the  earth  were 
finished,  and  all  the  host  of  them.  All  things  were 
peculiarly  adapted  to  their  subordinate  ends,  and 
the  more  perfectly  to  promote  the  supreme  object, 
for  which  they  were  created.  They  not  only  as  a 
stupendous  system,  exhibited  the  wisdom  and  good- 
ness of  God,  but  every  part,  both  in  the  natural 
and  moral  creation,  was  admirably  designed  to 
manifest  the  being  and  perfections  of  Jehovah. 
Infinite  wisdom  and  benevolence  devised  the  won- 
drous scheme  ;  and  almighty  power  gave  existence. 
As  the  Lord  is  by  nature  invisible,  so  the  external 
symbols,  displayed  in  the  manifold  works  of  crea- 
tion, are  the  book  of  nature,  in  which  finite  intel- 
ligences may  read,  and  form  consistent  and  exalted 
views  of  his  true  character. 

In  the  illustration  of  the  present  subject,  but  few 
things  can  be  noticed.  The  object  will  be  to  show, 
that  the  original  state  of  the  world,  both  in  a  natu- 
ral and  moral  point  of  view,  was  far  more  excel- 
lent and  desirable  than  the  present.  Man  and  his 
varied  situations  and  relations,  will  constitute  the 
chief  part  of  this  discourse,  though  not  exclusively 
of  the  material  world,  and  the  animal  creation. 

1st.  The  human  soul  in  its  original  state,  de- 
mands our  attention. 

The  goodness  of  God  will  appear  very  conspic- 
uously, if  we  consider  the  soul  of  Adam,  our  com- 
mon progenitor,  as  created  on  the  sixth  day. 

As  the  intellectual  nature  of  man  is  the  most 
excellent  part  of  any  of  the  works  of  this  lower 
world,  so  we  should  naturally  conclude,  that  it 
would  be  the  nearest  resemblance  of  its  Author. 
And  with  such  a  conclusion,  the  following  scriptu- 
ral account  is  entirely  accordant.  "So  God  creat- 
ed man  in  his  own  image ;  in  the  image  of  God 
created  he  him."  The  Lord  is  a  Spirit,  or  an  in- 
telligent Being,  whose  understanding  is  infinite. 
The  soul,  or  intelligence  of  man  is  finite,  a  mere 


12  SERMON  I. 

image  of  the  omnipresent,  invisible  Jehovah.  And 
as  the  Lord  is  supremely  holy,  and  most  righteous 
in  all  his  ways,  so  we  are  taught  that  God  made 
man  upright.  The  dominion  of  man  originally 
over  the  animals  of  the  earth,  may  be  considered 
as  a  part  of  the  divine  image ;  for  by  it  he  resem- 
bled the  supreme  Being  in  his  authority  and  go- 
vernment. Thus  all  mankind  bear  the  natural 
image  of  their  Maker,  as  they  are  intelligent  be- 
ings ;  and  our  first  parents  were  created  after  his 
moral  image,  in  a  state  of  perfect  holiness.  How 
happy,  then,  must  have  been  such  a  state  ;  how 
much  resembling  that  of  the  holy  and  blessed  an- 
gels! The  soul  of  Adam  was  doubtless  more  ca- 
pacious than  the  souls  of  any  of  his  offspring;  and 
his  means  of  improvement  and  advancement  must 
have  been  far  superiour  to  those  of  any  of  his  fallen 
race.  This  is  evident  from  the  consideration,  that 
sin  introduces  natural  evils,  mental  as  well  as 
bodily. 

Whether  our  first  parents  had  a  language,  suited 
to  their  original  state,  furnished  in  a  supernatural 
manner,  we  cannot  tell.  However,  that  they  had 
such  a  language  and  correspondent  knowledge, 
reason  would  teach  as  well  as  scripture.  The  des- 
cription of  Adam's  giving  names  to  all  the  animals 
of  the  earth,  will  throw  much  light  on  this  subject. 
"  Out  of  the  ground  the  Lord  God  formed  every 
beast  of  the  field,  and  every  fowl  of  the  air,  and 
brought  them  unto  Adam,  to  see  Vvhat  he  would 
call  them  ;  and  whatsoever  Adam  called  every  liv- 
ing creature,  that  was  the  name  thereof.  And 
Adam  gave  names  to  all  cattle  and  to  the  fowl  of 
the  air,  and  to  every  beast  of  the  field."  Hence  he 
had  a  vast  knowledge  of  God,  of  his  law,  his  will, 
and  his  works,  as  is  manifested  in  this  instance,  of 
his  giving  names  to  all  the  living  creatures,  suita- 
ble to  their  natures,  at  the  first  sight  of  them. 

The  idea  which  some  entertain,  that  Adam, 
though  very  happy,  had  but  little  knowledge,  is  en- 


SERMON  I.  13 

tirely  groundless,  and  every  way  inconsistent.  It 
is  founded  perhaps  on  the  expression  of  Satan : 
*'Ye  shall  be  as  gods,  knowing  good  and  evil." 
But  what  must  be  the  proper  import  of  such  a 
temptation  1  Truly  this:  Eat  of  the  forbidden 
fruit,  and  your  extensive  knowledge  and  enlarged 
views  will  be  supernaturally  augmented ;  and  ye, 
who  are  but  little  lower  than  the  angels,  will  at 
once  be  equal  to  them.  The  serpent,  from  dread 
experience,  knew  that  the  suggestion  of  the  high- 
est possible  attainments  of  knowledge,  would  be 
the  most  likely  to  excite  ambition  in  the  heart  of 
one  of  a  capacious  mind,  and  of  clear  and  sublime 
views. 

"Aspiring  to  be  Gods,  Angels  fell : 
Aspiring  to  be  Angels  men  rebel." 

How  extensive  the  capacity,  how  great  the  knowl- 
edge, how  holy  and  happy  must  have  been  our  first 
parents,  while  in  that  blessed  situation,  the  garden 
of  Eden !  They  had  all  earthly  felicity,  and  en- 
joyed unbroken  communion  with  their  God.  The 
race  of  Adam  do  indeed  have  souls  inferiour  to 
him,  in  consequence  of  the  diseases  both  of  the 
mind  and  of  the  body.  But  when  we  consider  the 
human  soul  as  in  a  state  of  innocence,  a  living, 
holy  image  of  its  Creator,  the  divine  goodness 
shines  conspicuously ;  for  the  Lord  himself  saw 
that  it  was  made  very  good. 

2dly.  Tf  we  compare  the  human  body  in  its  ori- 
ginal state  and  present  condition,  the  divine  wis- 
dom and  goodness  will  be  very  manifest. 

No  doubt  Adam  had  the  most  regular  bodily 
form,  and  the  most  beautiful  and  interesting  coun- 
tenance of  any  man  that  ever  lived.  Originally, 
not  only  the  human  soul,  but  the  human  body  also, 
was  in  a  state  of  perfection.  Then  was  man  the 
immediate  offspring  of  God,  and  he  breathed  air 
so  pure,  that  his  inferiour  nature  was  not  subject  to 
sickness  and  mortality.  By  reason  of  sin,  every 
manner  of  disease,  and  death  itself  have  entered 


11  SERMON  I. 

the  world.  Hence,  the  beauty,  vigour,  and  activi- 
ty of  the  animal  frame  are  greatly  degenerated.  Ir- 
regular forms  and  features,  constitutional  diseases, 
and  the  prevalent  distempers  of  mortals,  are  the 
effect  of  human  apostacy.  This,  and  more  than 
this,  is  implied  in  the  expression,  "  Dust  thou  art, 
and  unto  dust  shalt  thou  return."  Human  bodies 
are  become  degenerate  by  irregular,  sensual  de- 
sires, by  sinful  passions  and  vitiated  appetite.  All 
the  affections  and  passions  of  man  in  his  original 
state,  were  for  good ;  and  his  reason  and  appetite 
were  in  perfect  unison.  But  how  sadly  reversed 
the  present  state  !  Constitutional  sins  do  frequent- 
ly originate  from  the  irregularities  of  the  human 
body;  hence  the  minds  of  many  are  excited  by 
what  is  denominated  the  right  eye  sin  from  some  of 
the  defects  or  irregularities  of  the  animal  frame. 
Many  have  their  minds  greatly  beclouded  and  de- 
pressed nearly  all  their  days,  on  the  account  of 
some  local  complaint,  or  perhaps  a  variety  of  bodi- 
ly maladies.  But  the  healthful  and  vigorous  body 
of  Adam,  and  the  perfect  state  of  the  various  senses, 
would  be  almost  constant  inlets  of  entertainment, 
and  sources  of  joy.  Had  he  not  apostatized  from 
God,  his  body  would  never  have  fallen  a  prey  to 
death,  but  would  probably  have  been  translated, 
like  the  bodies  of  Enoch  and  Elijah,  or  instantly 
changed  into  a  spiritual  body,  like  the  change,  th%t 
shall  be  produced  in  those,  that  shall  be  on  the 
earth,  at  the  time  of  the  sounding  of  the  last  trump. 
Originally  the  human  frame  was  a  most  beauti- 
ful temple,  containing  a  perfect  human  soul.  But 
now  it  is  a  decaying  tabernacle,  inhabited  by  a  de- 
generate, apostate  spirit.  Not  only  was  the  soul  of 
man  made  after  the  image  of  God,  but  a  most  per- 
fect human  body  was  formed  to  be  its  suitable 
companion  and  partner.  The  human  countenance 
originally  embraced  the  greatest  variety  of  exqui- 
site beauties,  which  could  be  found  within  the 
same   compass.     The  perfectly  fine  tints  of  the 


SERMON  I.  15 

complexion,  the  completely  noble  form  and  pro- 
portions of  the  features,  the  unequalled  expres- 
sions of  intelligence  and  of  honourable  and  virtu- 
ous emotions,  which  were  constantly  exhibited  in 
a  great  variety  of  dignified  and  delicate  move- 
ments, must  have  rendered  it  the  most  interesting 
object  in  nature.  This  is  fairly  inferred  from  the 
expression,  "Behold  it  was  very  good."  Then  far 
more  excellent  and  desirable  was  the  original,  than 
the  present  state  of  the  corporeal  system  ;  and  how 
conspicuous  the  goodness  of  God  ! 

odly.  The  world  itself,  originally,  was  pronoun- 
ced superlatively  good,  and  as  such  should  be  view- 
ed by  man. 

The  earth  in  its  pristine  state,  w^as  a  globe  beau- 
tifully formed,  and  well  calculated  for  the  support 
of  animals,  and  for  the  convenience  of  man.  In 
its  present  condition  it  is  greatly  altered,  and 
wonderftdly  changed.  It  is  far  more  irregular  and 
rugged  than  it  was,  when  pronounced  very  good. 
Inundations  and  earthquakes  have  made  havock 
with  certain  parts  of  the  world.  The  flood,  espe- 
cially, has  desolated  the  whole  surface.  We  read 
of  high  hills  and  mountains,  before  this  catastro- 
phe ;  but  they  would  not  compare  with  the  present 
as  to  their  dreariness.  They  were  not  too  stately 
to  render  a  most  agreeable  variety  either  to  charm 
the  eye,  or  to  be  most  productive.  In  consequence 
of  sin,  not  only  the  moral  but  the  natural  world  is 
greatly  degenerated  ;  for  the  earth  itself  is  cursed 
for  man's  sake.  We  may  well  bless  the  Lord,  that 
w^e  have  his  footstool,  even  in  its  present  state,  for 
our  abode  ;  but  yet  how  must  it  once  have  been  far 
more  excellent  and  desirable! 

Sin  blasted  all  the  bloom  and  beauty  of  the 
primitive  state,  and  changed  the  garden  of  God 
into  a  desolate  wilderness.  Hence  the  world, 
originally  the  similitude  of  heaven,  bears  the  tra- 
ces of  hell. 


16  SERMON  I. 

4thly.  The  condition  of  man,  and  all  things 
around  him,  were  originally  very  good  ;  but  in  his 
present  state  they  are  greatly  reversed. 

Adam  had  a  garden  whose  soil  was  most  fertile  ; 
and  all  the  requisite  labour  would  only  serve  to 
render  him  iiealthy,  active,  and  cheerful.  Delight- 
ful his  situation !  for  out  of  the  ground  made  the 
Lord  God  to  grow  every  tree,  that  is  pleasant  to  the 
sight  and  good  for  food.  Though  we  frequently 
behold  the  face  of  nature  clothed  with  verdant 
beauty,  yet  its  scenery  was  once  far  more  beautiful 
and  deliirhtsome.  But  how  are  labour  and  vexa- 
tion,  sorrow  and  grief,  now  visible  throughout  the 
world,  which  lieth  in  wickedness!  Awfully  true 
the  denunciation,  '•'  Cursed  is  the  ground  for  thy 
sake;  in  sorrow  shalt  thou  eat  of  it,  all  the  days  of 
thy  life;  thorns  also  and  thistles  shall  it  bring  forth 
to  thee;  and  thou  shalt  eat  the  herb  of  the  field  : 
In  the  sweat  of  thy  face  shalt  thou  eat  bread,  till 
thou  return  unto  the  ground."  Hence  the  unpleas- 
ant excesses  of  climate,  and  the  infected  atmos- 
phere are  a  judgment  from  heaven,  for  man's  trans- 
gression. For  the  same  reason  the  beasts  become 
savage  towards  man.  How  submissive  were  they, 
and  inoffensive,  before  the  fail !  Now,  many  of 
them  are  ready  to  destroy  the  lord  of  this  lower 
world;  and  they  fear  him  not  only  for  his  intelli- 
gent countenance,  but  also  for  his  wicked  looks. 
The  beasts  of  the  field,  and  even  the  elements,  are 
now  hostile  and  set  in  array  against  him. 

When  considering  the  manifold  miseries  of  this 
life,  does  any  one  imagine  that  the  divine  goodness 
is  greatly  eclipsed!  This  subject  will  teach  him 
to  contemplate  the  world  and  all  things  therein,  on 
the  sixth  day,  when  the  Lord  pronounced  them  all 
very  good.  Then  will  he  behold  the  beauties  and 
wonders  of  paradise  ;  and  the  same  state  would 
have  continued  to  this  day,  with  glorious  improve- 
ment, had  not  sin  entered  this  world.  The  evils 
and   direful    calamities  of  this  life,  must  not  be 


SERMON  I.  17 

imputed  a  reproach  to  the  divine  goodness,  but  to 
man.  His  revolt  from  his  God  has  immersed  him 
in  all  the  miseries  of  this  life,  and  exposed  him  to 
the  woes  of  the  life  to  come.  But  notwithstand- 
ing the  sins  of  the  world,  through  the  divine  grace, 
mercy,  and  forbearance  of  God,  how  manifold  is 
the  divine  goodness !  What  a  continued  series  of 
varied  favours  does  heaven  confer  even  on  the  evil 
and  unthankful !  Yet  how  much  brighter  was  the 
original  state  of  things,  when  all  were  perfec- 
tion ;  were  superlatively  excellent  in  the  view  of 
heaven. 

REFLECTIONS. 

1st.  If  this  subject  has  reflected  some  light  on 
the  works  of  creation,  concerning  the  goodness  of 
God,  then  let  us  notice  the  necessity  and  excel* 
lence  of  divine  revelation,  which  will  be  a  farther 
manifestation  of  the  same  goodness. 

When  we  consider,  that  the  great  first  cause  has 
not  only  given  existence  to  matter,  but  also  to 
mind,  we  may  conclude,  that  a  revelation  from  God 
to  man  is  possible.  Surely,  he  who  created  intel- 
ligent beings,  can  reveal  himself  to  them,  or  excite 
ideas  in  their  minds  by  his  immediate  agency, 
without  the  intervention  of  means  or  second  causes. 
The  same  power,  which  created  the  human  mind 
by  an  immediate,  positive  agency,  can  furnish  the 
mind  with  clear  and  distinct  ideas  by  the  same 
agency,  which  is  implied  in  the  term,  revelation. 

And  truly  a  revelation  from  God  to  man  is  very 
desirable.  Our  first  parents  in  a  state  of  innocency, 
might  reason  from  the  works  of  creation,  that  their 
Creator  is  great,  powerful,  intelligent,  and  benevo- 
lent ;  and  that  they  ought  to  love  a  being  so  glo- 
rious and  munificent.  But,  without  a  revelation 
from  God,  it  does  not  appear  that  they  would  know 
how  they  should  worship  him,  that  they  might  ex- 
press their  love  in  the  most  suitable  manner.     Nei- 

3 


18  SERMON  I. 

ther  could  they  know,  whether  their  Creator  de- 
signed them  for  immortality.     And,  if  they  should 
believe  this,  they  could  not  tell,  whether  this  world 
would  be  their  eternal  home,  or  whether  they  should 
enter  another  state  of  existence.     When  they  felt 
hunger,  they  might  draw  some  rational  conclusions, 
that  it  would  be  lawful  for  them  to  partake  of  the 
fruits  of  the  earth  for  their  support ;  but  could  they 
safely  infer,  that  they  might  take  the  beasts  of  the 
field  for  food  ?     How  could  they  determine  with 
certainty,  that  the  animals  of  the  earth,  although  in 
different  grades  below  them,  were  not  rational,  ac- 
countable, and  immortal  creatures  ?     Even  in  the 
primitive  state  of  uprightness  a  revelation  was  desi- 
rable and  needful ;  but  far  more  so,  since  mankind 
are  in  a  fallen,  blinded  and  ruined  condition  ;  for  it 
makes  known  the  only  possible  way  of  salvation. 

To  be  sensible  of  the  great  importance  of  a 
divine  revelation,  we  should  not  only  turn  our 
thoughts  to  those  who  enjoy  it,  and  all  its  conse- 
quent advantages,  but  should  contemplate  the  de- 
plorable situation  of  those,  who  are  destitute  of  its 
enlightening  influence.  That  many  of  the  nations, 
or  tribes  of  the  earth,  are  at  present  in  a  benighted, 
forlorn  condition,  no  person  of  information  can 
deny ;  and  the  same  might  be  said  concerning  all 
past  ages.  When  we  consider  the  strange  worship 
of  Heathen  nations,  their  base  and  scandalous  sac- 
rifices for  the  making  of  an  atonement  for  sin, 
that  they  may  pacify  their  offended  deities,  we  have 
existing  evidence  of  the  necessity  of  a  divine  reve- 
lation to  point  out  to  lost  man  the  way  of  salvation. 
Without  such  a  supernatural  gift,  fallen,  guilty  man 
would  be  unable  to  tell,  whether  a  holy  and  right- 
eous God  could  forgive  sinners;  or,  if  he  could, 
whether  he  would  grant  pardon,  and  on  what  terms. 
They  could  have  no  certainty  merely  by  repenting; 
and  they  could  not  possibly  tell  what  atonement 
would  be  necessary.  This  required  wisdom  far 
beyond  that  of  men  or  of  angels. 


srjlMON  I.  ID 

The  contents  of  the  sacred  writings  serve  to 
evince  their  divine  original.  The  things  revealed 
are  perfectly  creditable  and  consistent,  and  form 
an  extensive  and  harmonious  scheme.  The  doc- 
trines and  duties  revealed  are  not  repugnant  to  the 
law  of  nature,  but  consonant  to  reason  and  con- 
science, though  far  superiour.  Finite,  short  sighted 
man  may  imagine,  the  sacred  volume  contains  many 
things  unnecessary,  and  which  are  not  worthy  to  be 
included  in  a  revelation  from  God.  But,  although 
some  make  objections  to  the  sacred  writings,  be- 
cause they  do  not  exactly  accord  to  their  notions ; 
nevertheless  they  do  the  same  concerning  the 
works  of  creation  and  providence.  And,  as  they 
do  not  see  the  wisdom  of  many  of  the  works  of 
nature,  hence  an  argument  may  be  derived  in  fa- 
vour of  the  authenticity  of  the  sacred  writings ; 
because  they  were  given  to  man  gradually,  and 
analogous  to  the  other  divine  works. 

From  the  fulfilment  of  prophecies  may  be  derived 
a  convincing  argument  to  show  that  revelation  is 
truly  divine.  Finite  beings  can  only  conjecture,  they 
cannot  foretel  what  events  will  come  to  pass.  To 
have  a  perfect  view  of  futurity,  or  to  foreknow  the 
things  which  are  to  take  place,  is  the  prerogative  of 
Deity.  Hence  the  completion  of  the  prophecies 
carries  convincing  evidence  that  the  writers  were 
divinely  inspired.  Many  important  events,  and  to 
human  view  improbable,  have  been  foretold  and 
fulfilled,  even  in  the  minutest  circumstances. 

Many  noted  miracles  have  also  been  wrought  as 
a  confirmation  of  the  reality  of  revelation  being 
divine.  They  were  effected  on  publick  occasions, 
and  appealed  immediately  to  the  senses  of  men, 
as  the  highest  evidence,  which  could  be  given,  or 
demanded.  They  were  wrought  for  very  important 
purposes,  and  evinced  that  the  messages,  which  the 
inspired  penmen  delivered,  were  revealed  to  them 
from  heaven,  and  should  be  received  as  coming 
with  the  declaration  and  authority  of  Jehovah. 


20  BERMON  I. 

Now  if  the  system  of  creation  is  the  book  of  na- 
ture, proclaiming  in  every  part  the  wondrous  great- 
ness, and  wisdom,  and  goodness  of  its  author  ;  yet, 
unparalleled  are  the  pages  of  that  divine  volume, 
which  unfolds  the  glorious  gospel  of  Jesus  Christ. 
And  from  the  sure  word  of  prophecy  we  derive 
the  glad  tidings,  that  the  word  of  God  shall  rise 
superiour  to  all  opposition,  and  shall  go  down  with 
the  revolving  ages  of  time,  enlightening  the  faith, 
enlivening  the  hope,  enkindling  the  love,  inflaming 
the  zeal,  and  directing  the  ways  of  man,  till  the 
world  shall  be  no  more. 

'2dly.  This  subject  may  lead  us  to  see  the  odious 
nature  and  destructive  tendency  of  sin. 

How  has  it  changed  both  the  moral  and  natural 
world !  What  dreadful  devastations  has  it  made  ! 
What  a  sad  alteration  has  it  produced  in  the  con- 
dition of  man,  and  in  the  very  animals  as  well  as 
in  the  earth  itself!  Every  groan  or  painful  sensa- 
tion, and  all  the  woes  of  the  earth,  announce  sin  to 
be  exceeding  sinful.  They  are  not  mere  calami- 
ties sent  upon  feeble  and  innocent  mortals,  but 
the  judgments  of  heaven  upon  an  ungodly  world, 
who  seek  any  thing  rather  than  to  know,  and  love, 
and  serve  the  only  living  and  true  God. 

3dly.  How  are  gratitude  and  praise  due  to  God  ! 
What  a  mercy,  that  man,  ruined  by  sin,  may  be 
delivered  from  its  dominion  here,  and  from  its  curse 
hereafter !  What  a  privilege,  that  the  soul  may  be 
renewed  by  grace,  enjoy  the  communion  of  its 
Maker,  and  at  last,  be  for  ever  blessed  with  the  ful- 
ness of  his  love  !  Is  any  one  afflicted  with  the  va- 
rious Calamities  of  life"!  How  should  hope  beam 
in  his  soul,  that  he  be  delivered  from  temporal  and 
eternal  evils !  How  should  he  seek  to  be  an  in- 
habitant of  the  new  heavens  and  new  earth,  where- 
in dvvelleth  righteousness,  and  where  all  things  are 
in  perfection  the  most  consummate  and  glorious ! 

Amen. 


SERMON  II. 


CHARACTERISTICS  OF  HUMAN  IDENTITY. 


ACTS  XVII.  26. 


Aiul  hath  made  of  one  blood  all  nations  of  men  for  to  dwell 
on  all  the  face  of  the  earth. 

Various  are  the  views  of  mankind  respecting 
the  peculiarities  of  the  human  race.  Some  con- 
clude, that  all  human  beings  are  not  of  the  same 
descent.  Others,  assenting  to  this,  attribute  their 
differences  of  colour,  features,  &c.  to  causes  essen- 
tially different :  ordinary  and  miraculous.  A  few 
look  upon  the  blacks  as  the  descendants  of  Cain, 
and  account  their  colour  as  a  signal  judgment  from 
heaven,  for  the  murder  of  his  brother  Abel.  Many 
consider  them  as  having  sprung  from  Ham,  the  se- 
cond son  of  Noah ;  and  think  they  are  marked 
as  a  punishment  for  his  disrespectful  conduct  to- 
wards his  father.  But,  if  in  either  case  a  miracle 
had  been  wrought,  we  should  doubtless  have  an 
event  so  noted,  recorded  in  the  divine  word.  How- 
ever, revelation  is  silent  in  this  respect,  although 
human  identity  is  abundantly  established.  Happy 
for  us  that  we  have  such  a  blessed  volume  to  en- 
lighten our  understandings,  in  relation  to  many  im- 
portant events  which  reason  could  never  satisfac- 
torily unfold.  From  these  few  remarks,  I  pass  to 
the  discussion  of  the  present  interesting  and  im- 
portant subject. 

In  the  words  of  the  text,  with  those  in  connexion, 
we  are  taught  the  identity  of  the  human  race. 
*'God,  that  made  the  world  and  all  things  therein, 


22  SERMON  11. 

iseeing  that  he  is  Lord  of  heaven  and  earth,  dwell- 
eth  not  in  temples  made  with  hands ;  neither  is 
worshipped  with  men's  hands,  as  though  he  need- 
ed any  thing,  seeing  he  giveth  to  all,  life,  and 
breath,  and  all  things  ;  and  hath  made  of  one  blood 
all  nations  of  men  for  to  dwell  on  all  the  face  of 
the  earth." 

These  words  teach  us  that  all  mankind,  through- 
out all  the  world,  are  of  the  same  origin :  or,  in 
other  words,  that  God  created  Adam  and  Eve,  and 
that  from  them  the  whole  family  of  man  have  de- 
scended. But  mankind  exist  under  such  different 
varieties  of  stature,  of  complexion,  and  of  features, 
that  we  might  inconsiderately  be  led  to  conclude, 
they  are  not  all  of  the  same  descent,  had  we  not 
the  word  of  God  for  our  guide. 

But,  if  we  carefully  investigate  the  subject,  we 
may  see,  that  the  identity  of  the  human  race,  is  a 
doctrine  the  most  consistent  with  the  principles  of 
sound  philosophy  ;  for  radically  different  species  of 
human  beings  must  be  subject  to  different  laws, 
both  in  the  physical  and  moral  constitution  of  their 
nature.  Destroy  this  unity,  and  no  certain,  uni- 
versal principles  remain — we  should  have  no  gene- 
ral and  infallible  standard,  by  which  to  judge  of  the 
moral  ideas  and  habits  of  different  nations,  or  even 
of  different  men.  Multiplicity  of  facts  testify,  that 
philosophy  delights,  in  tracing  the  most  diversified 
results  through  various  combinations,  to  the  most 
simple  elements.  And  if  the  laws  of  nature,  dis- 
similar climes  and  states  of  society,  are  found  suf- 
ficient to  impress  on  the  same  original  constitution 
of  man  all  the  varieties  of  complexion,  form,  and 
features,  which  have  distinguished  the  race,  it  is  an 
homage  which  we  owe  to  philosophy,  as  well  as  to 
religion,  to  refer  all  the  different  nations  of  the 
earth  to  the  same  original  stock. 

If  human  nature  actually  embraces  different  spe- 
cies of  men,  let  it  be  asked,  by  what  criterion  shall 
we  distinguish  them  ?    What  is  thoir  number  ?    Is 


SERMON  II.  23 

it  five,  or  five  hundred  ?  To  4vhat  climate  is  any 
species  necessarily  restricted  ?  or  what  are  the  in- 
fallible characteristicks  of  distinction  1 

According  to  a  vi^ise  and  benignant  intention  of 
providence,  we  see  mankind  continually  changing 
their  habitations.  They  are  found  under  every 
zone,  from  the  equator  to  the  pole,  not  only  able  to 
endure  all  these  different  degrees  of  temperature 
without  essential  injury,  but  so  assimilated  by  time 
to  the  peculiarities  of  the  inhabitants  of  each  new 
climate,  that  we  cannot  with  certainty  pronounce, 
who  are  descendants  of  the  aborigines  of  the  coun- 
try, and  who,  from  families,  migrated  thither  only 
a  few  generations  past. 

Why  should  it  be  thought  necessary,  that  the 
Creator  should  have  formed  different  species  of 
men  to  inhabit  the  frozen  regions  of  Lapland,  and 
the  torrid  climes  of  Africa,  when  it  is  confessed 
by  one  of  the  greatest  champions  of  this  senti- 
ment,* that  a  colony  of  Hungarians,  who  are  among 
the  handsomest  and  best  proportioned  people  of 
Europe,  have,  by  migrating  to  Lapland,  some  ages 
ago,  become  absolutely  assimilated  to  the  natives 
of  the  country,  in  every  attribute  of  that  diminu- 
tive and  deformed  race?  And  the  same  author 
asserts,  that  a  colony  of  Portuguese,  established 
in  Congo,  not  yet  three  centuries  since,  have  so  de- 
generated in  complexion,  in  the  figure  of  their 
persons,  and  their  habits  of  living,  as  to  be  no 
longer  distinguishable  from  the  neighbouring  tribes 
of  Hottentots,  who  are  among  the  filthiest,  the  most 
deformed  and  savage  of  mankind. 

In  establishing  the  identity  of  the  human  race, 
I  shall  take  a  cursory  view  of  some  of  the  charac- 
teristicks of  a  human  being,  common  to  all  na- 
tions, but  essentially  distinct  and  incomparably 
superiour  to  any  of  the  peculiarities  of  the  species 
of  animals,  even  those  of  the  highest  grades. 

*  Lord  Kaimes. 


84  SERMON  II. 

1st.  Let  us  notice  human  reason  and  improve- 
ment. 

The  faculties  of  man  develope  gradually,  and 
his  progression  knows  no  limits.  His  understand- 
ing and  useful  attainments  may  be  ever  advancing 
towards  their  perfection.  But,  because  the  ani- 
mals of  the  earth  possess  not  the  guidance  of  rea- 
son and  the  defence  of  improvement,  the  Creator 
has  endued  them  for  their  safety  with  a  propor- 
tionably  greater  number  of  instincts  than  man. 
With  what  uniformity  each  animal  pursues  that 
course  of  life,  for  which  it  was  destined ;  how  un- 
erringly it  selects  that  food,  which  is  proper  for  its 
subsistence,  and  constructs  those  habitations,  which 
are  adapted  to  its  state  and  its  necessities! 

On  the  other  hand,  man,  destitute  of  the  nice 
and  accurate  instincts  of  animals,  as  well  as  of 
the  effectual  means  which  they  possess,  of  procu- 
ring their  provision,  must  have  been  the  most  for- 
lorn of  all  creatures,  although  destined  to  be  lord 
of  this  lower  world,  were  he  not  an  intelligent  be- 
ing, essentially  exalted  in  his  very  nature,  and  of 
vastly  superiour  improvable  faculties.  What  may 
be  the  essential  difference  between  the  intellectual 
reason  of  a  human  being,  and  the  sensitive  ope- 
rations of  reasoning  in  an  amimal,  appertains  not 
to  me  at  present  to  describe.  Suffice  it  to  say,  the 
understanding  in  man  and  his  conscience  consti- 
tute him  an  intelligent  and  accountable  being. 

We  behold  one  class  of  beings,  and  only  one, 
dwelling  on  all  the  face  of  the  earth,  capable  of 
constant  and  useful  progression.  None  of  the  ani- 
mals are  essentially  benefitted  as  to  their  faculties 
or  situation,  by  age  and  experience.  But  man,  as 
to  all  his  diversified  tribes,  and  the  improvement 
of  seventy  years,  scarcely  makes  a  beginning,  as 
it  respects  the  knowledge,  and  the  noble  objects, 
to  which  he  may  attain.  At  death,  his  advances 
towards  perfection,  are  nipt  in  the  bud.  What 
a  characteristick,  what  a  pre-eminence  then,  have 


SERMON  II.  25 

all  mankind,  above  all  the  other  creatures,  which 
exist  on  our  globe. 

2dly.  The  figure  of  the  human  body  is  essen- 
tially different  from  all  animal  bodies. 

Throughout,  it  is  a  more  completely  organized 
and  finished  piece  of  divine  mechanism.  Man,  as 
it  respects  his  animal  frame,  evidently  holds  the  first 
rank  in  relation  to  the  species  of  animals.  He  is 
distinguished  from  them  also  in  a  very  striking  man- 
ner by  the  erectuess  of  his  form.  See  the  beasts 
naturally  bending  towards  the  earth,  as  if  created 
for  the  purpose  of  grovelling  in  the  dust,  and  solely 
its  kindred.  But  see  man,  from  the  erectness  of 
his  posture  by  nature,  looking  towards  the  heavens, 
as  if  of  higher  birth,  and  destined  at  last  to  soar 
on  high.  By  an  infinite  number  of  muscles  and 
articulations  in  the  structure  of  the  human  frame, 
man  is  capable  of  a  far  greater  variety  of  easy 
movements  and  useful  purposes,  than  any  of  the 
animal  species,  particularly  in  the  nicer  operations 
of  the  arts,  without  which  they  could  neither  have 
been  invented  nor  practised.  The  human  body,  in 
its  various  members,  and  in  the  symmetry  of  the 
whole,  exhibits  remarkably  pleasing  and  elegant 
proportions.  Its  adaptation  to  perform  delicate 
and  useful  operations,  plainly  evinces  the  intention 
of  the  Creator  to  favour  the  cultivation  of  all  the 
arts  necessary  for  the  purposes  of  life,  for  conve- 
nience and  ornament. 

The  varied  clothing  of  the  animals  of  the  earth, 
is  in  direct  contrast  to  that  of  man.  All  animals 
are  clothed  by  the  gift  of  nature  ;  but  the  garments 
of  man  are  the  work  of  art.  And  this  is  one  grand 
characteristick  mark,  by  which  they  may  easily 
be  distinguished.  Thus  we  may  be  led  to  see  by 
contrast,  that  the  figure  and  condition  of  the  hu- 
man body  are  strikingly  different  from  all  animal 
bodies. 

3dly.  The  human  countenance  is  essentially  dif- 
ferent from  that  of  any  of  the  animals, 

4 


26  SERMON  IT. 

Some  animals  have  a  visage  far  more  engaging 
than  others.  But  how  insignificant  the  appearance, 
compared  with  the  beautiful  and  interesting  coun- 
tenance of  a  human  being  !  Some  animals  by  their 
looks  discover  docility  ;  some,  cunning  ;  and  others, 
sagacity.  But  intelligence  with  far  superiour  paint- 
ings, is  delineated  on  the  fine  and  delicate  lines  of 
the  human  countenance.  The  variety  of  ideas  and 
emotions  continually  arising  in  the  mind,  commu- 
nicates to  the  countenance  a  habit  of  quick  and 
various  flexibility,  which  renders  it  capable  of  ex- 
pressing suddenly  upon  the  features,  every  thought. 
Says  Dr.  Smith,*  Expression,  in  a  low  degree,  be- 
longs even  to  the  animals.  This  we  know  ;  for  we 
see  them  brighten  with  joy,  and  gambol  with  plea- 
sure :  they  languish  in  sickness,  and  writhe  in  pain. 
Their  eyes  sometimes  sparkle  with  love,  or  flash 
with  rage ;  and  even  the  tear  of  distress  may  be 
seen  to  roll  down  their  cheeks.  But  the  expres- 
sion of  the  human  countenance  is  incomparably 
more  various  than  that  of  any  animal.  Such  is  the 
mysterious  union  and  sympathy  between  the  hu- 
man soul  and  body,  that,  in  the  delicate  and  flexible 
human  countenance  there  is  hardly  the  slightest 
movement  or  emotion  of  the  mind  which  has  not 
its  external  character  or  symbol.  Thus  even  the 
looks  and  features,  though  a  silent,  are  an  impres- 
sive language.  Time  will  not  allow  me  to  treat  of 
the  diversity  and  beautiful  intermixture  of  colour, 
and  its  varied  changes  in  a  human  countenance, 
which,  by  contrast,  we  discern  to  be  evidently  and 
strikingly  different  from  that  of  any  of  the  animals. 
The  features  are,  however,  greatly  affected  by 
the  existing  state  of  society  ;  and,  with  the  refine- 
ment of  its  manners,  susceptible  of  extraordinary 
degrees  of  cultivation.  That  dull  and  inflexible 
gloom  and  vacancy  of  countenance,  which  distin- 
guish savage  life,  are  the   necessary  consequence 

*  To  whose  writings  1  am  indebted  for  the  suLstance  of  f.hi:^,  and  the  suc- 
ceeding discourse. 


SERMON  II.  27 

of  vacuity  of  thought.  The  few  occasions,  that 
occur,  to  call  the  various  talents  of  the  mind  into 
rigorous  operation,  necessarily  leave  it  to  languish 
in  a  state  of  inaction.  Thus  in  a  savage  we  see  nature 
in  its  original  rudeness,  without  the  added  powers 
of  art  and  science.  But,  as  society  advances  in 
its  progress,  as  invention  and  calculation  are  en- 
couraged, and  the  interchange  of  thought  accel- 
erated, the  mind,  in  its  perceptions,  becomes  more 
quick  and  penetrating. 

All  the  features  of  the  human  countenance  are 
modified,  and  its  whole  expression,  in  a  great 
measure,  formed  by  the  state  of  society,  in  which 
men  exist.  Every  idea  and  every  emotion,  which 
are  excited  in  the  mind,  affect,  in  some  degree,  the 
human  visage,  the  index  of  our  feelings,  and  con- 
tribute to  form  its  infinitely  various  lineaments. 
Paucity  of  ideas,  and  of  objects  to  call  forth  the 
understanding  or  the  passions,  marks  the  counte- 
nance with  a  vacant  and  unmeaning  aspect.  Agree- 
able and  cultivated  scenes  enliven  and  animate  the 
features,  and  tend  to  render  them  regular,  soft  and 
refined.  Wild  and  solitary  forests  impress  on  the 
countenance  some  image  of  its  own  rudeness. 
The  infinitely  diversified  attentions  of  men,  in 
polished  society,  give  great  flexibility  and  the  most 
delicate  variety  to  the  expression  of  the  counte- 
nance. 

4thly.  The  human  voice  is  a  criterion  by  which 
man  may  be  readily  distinguished  from  any  of  the 
animals  of  the  earth. 

Speech  is  the  prerogative  of  man,  a  faculty  of 
which  no  animal  can  be  taught  to  participate.  Ani- 
mals can  make  those  varied  sounds,  which  are  ne- 
cessary to  call  their  young,  or  give  them  warning 
of  their  danger.  But  the  power  of  communicat- 
ing thoughts  by  words,  belongs  to  man  alone.  No 
animal  has  ever  had  the  faculty  of  speech  ;  but  all 
the  tribes  of  human  beings  have  enjoyed  this  gift. 
Language,  as  to  the  characters  and  structure,  is 


28  SERMON  II. 

different  in  different  nations ;  still  the  great  end  is 
the  same  in  all,  to  express  the  thoughts  of  the 
mind  by  words. 

The  voice  of  man,  in  singing  the  praises  of  his 
Maker,  is  far  superiour  to  tlie  musical  sounds  of  any 
animal,  both  for  melody  and  sentiment.  The  birds 
of  the  air  warble  their  pleasant  notes ;  but  they 
have  not  the  power  of  articulate  harmony.  Vocal 
musick  is  impressively  instructing  and  highly  pleas- 
ing. Let  us  call  to  mind  some  person  that  is  dumb, 
and  then  we  may  have  some  just  views  of  the  vast 
superiority  and  striking  difference,  which  exist  be- 
tween the  power  of  the  human  voice,  and  those 
mere  sounds  of  nature,  of  which  animals  are  capa- 
ble. The  gift  of  speech,  with  that  of  musick,  is 
one  of  the  greatest  blessings  both  for  entertain- 
ment and  benefit,  ever  conferred  on  man  as  it  re- 
spects his  animal  frame.  And  although  animals 
can  make  sounds  necessary  to  their  situation,  yet 
the  human  voice  is  a  criterion,  by  which  man  may 
be  readily  distinguished  from  any  of  the  animals 
of  the  earth. 

Some  of  the  most  prominent  cliaracteristicks  of 
human  identity  have  been  noticed.  There  are 
many  and  definite  traits,  by  which  all  mankind  are 
distinguished  as  of  one  species  of  beings.  I  would 
mention  the  peculiarities  of  the  eyes,  nose,  fore- 
head, cheeks,  mouth,  chin,  and  the  covering  of  the 
head.  The  formation  of  the  hands,  fingers,  and 
nails,  the  calf  of  the  leg,  and  the  feet,  may  be  con- 
sidered as  among  the  numerous  class  of  distinc- 
tions. But  a  sufficient  number  of  particulars  have 
been  brought  to  view  and  illustrated  to  establish 
the  present  subject,  the  identity  of  man. 

REFLECTIONS. 

The  present  subject  is  worthy  of  attention.  Its 
principles  are  as  old  as  the  bible,  and  as  ancient  as 
the  creation  of  the  first  human  pair.  They  are  as 
interesting  as  the  present  prospects  and  future  des- 


SERMON  II.  29 

tinies  of  immortal  beings  accountable  to  the  bar 
of  Gocl.  They  are  deeply  interwoven,  and  essen- 
tially connected  with  the  whole  of  divine  revela- 
tion. How  important  is  it  to  have  an  indisputable 
line  of  distinction  drawn  between  the  highest 
grade  of  the  animal  creation,  and  the  lowest  class 
of  human  beings!  As  the  volume  of  divine  truth 
is  addressed  to  man  ;  so,  whether  high  or  low, 
rich  or  poor,  bond  or  free,  black  or  white,  all  their 
peculiarities  of  situation  have  an  influence  in  form- 
ing the  intellectual  and  moral  character,  and  a  con- 
sequent relation  to  the  great  judgment  day.  Are 
any  disgusted  with  the  view  of  the  debased  state 
and  humble  lot  of  some  of  the  human  race  1  Ra- 
ther let  humility  possess  their  souls,  and  due  praise 
be  given  to  the  Author  of  every  good  and  perfect 
gift,  for  their  elevated  rank  and  exalted  privileges. 
It  is  truly  an  interesting  and  most  solemn  reflec- 
tion, that  so  many  millions  of  human  beings  as 
have  peopled  the  globe,  and  as  now  dwell  on  all 
the  face  of  the  earth,  should  have  their  genealogy 
from  that  once  holy  and  happy  pair,  whose  abode 
was  paradise.  How  vast,  astonishing,  and  mani- 
fold are  the  works  of  God,  and  how  worthy  the 
study  and  admiration  of  man,  who  is  made  after 
his  image ! 

2dly.  If  the  identity  of  the  human  race  is  estab- 
lished, then  all  mankind  are  brethren. 

They  have  all  the  same  original  parents ;  are  all 
one  family,  made  of  the  same  fellow  clay,  and  en- 
dued with  the  same  constituent  faculties,  both  bo- 
dily and  mental.  They  all  partake  of  the  same 
human  flesh  and  blood  ;  have  common  wants  and 
common  interests.  They  have  all  the  same  hu- 
man principles  implanted  in  them  by  nature  ;  and 
are  each  one  accountable  to  the  same  Judge  for  the 
improvement  of  his  talents,  and  for  all  his  moral 
conduct.  Do  we  sometimes  behold  a  fellow  mortal 
of  inferiour  bodily  and  mental  accomplishments, 
perhaps  a  black  slave,  or  a  wandering  native  ?     We 


30  SER3I0N  II. 

may  well  exercise  the  feelings  of  compassion  and 
sympathy,  for  such  an  one  is  our  brother.  Blood 
as  precious  as  ours  runs  through  his  veins.  He 
must  die,  and  after  death  be  an  inhabitant  of  hea- 
ven or  hell  as  well  as  we.  Yes,  reader,  as  you  and 
I  have  souls  to  be  saved  or  lost,  so  have  all  our  fel- 
low mortals,  however  varied  their  complexion  or 
condition,  and  in  what  part  soever  of  the  habitable 
globe  they  live.     Then, 

3dly.  How  desirable,  that  they  enjoy  privileges 
in  common  with  us. 

How  friendly,  that  we  reach  forth  a  helping  hand 
to  raise  those  that  are  sunk  into  the  lowest  depths 
of  human  degradation  !  Can  we  highly  prize  our 
own  immunities,  and  not  feel  anxious  that  tlie  des- 
titute enjoy  the  same  blessings  ?  How  would  the 
prospect  of  the  intellectual  and  moral  world  be 
brightened,  if  all  nations  enjoyed  the  social,  civil, 
and  religious  advantages  which  Heaven  has  confer- 
red upon  us  !  The  face  of  nature  would  seem  to 
be  changed,  while  pagans  and  heathens  would  be 
exalted  in  point  of  privilege,  and  the  declarative 
glory  of  God  promoted.     Amen. 


SERMOjV  III. 


PECULIARITIES  CONSISTENT  WITH  IDENTITY. 


ACTS  XVII.  26. 

And  hath  made  of  one  blood  all  nations  of  men  for  to  dwelt 
on  all  the  face  of  the  earth. 

This  expression,  it  has  been  observed,  leaches  us, 
that  all  human  beings  upon  the  globe,  have  the 
same  kind  of  animal  life,  and  are  descended  from 
the  same  original  parents.  But  the  present  dis- 
course is  designed,  from  natural  and  moral  causes, 
to  reconcile  those  peculiarities  of  figure,  of  features, 
and  complexion,  which  exist  among  the  different 
nations  of  the  human  species.  Some  of  the  prin- 
cipal varieties  in  the  aspect  of  mankind,  will  be  no- 
ticed. 

A  few  preliminary  remarks  are  requisite  to  pre- 
pare the  way  for  their  particular  discussion. 

Men  frequently  deceive  themselves  in  relation 
to  this  subject,  by  bringing  together  at  once  the 
most  distant  extremes,  without  particularly  tracing 
the  intermediate  grades,  which,  in  every  step  of  the 
progression,  touch  upon  one  another.  Noticing 
extremities  they  are  surprised  by  their  dissimilarity; 
but,  passing  along  the  minute  gradations,  which 
serve  to  unite  them,  the  mind  perceives  in  this  wide 
difference  merely  the  result  of  the  actions  of  the 
same  physical  laws  in  the  diversity  of  birth,  in  suc- 
cessive climates,  and  in  the  varied,  circumstantial 
positions  of  the  human  race  as  to  the  state  of  so- 
ciety. 


32  SERMON  III. 

The  Negro  and  the  European  are  the  two  ex- 
tremes of  a  very  long  gradation.  Between  them 
are  ahnost  innumerable,  intermediate  stages,  which 
differ  from  each  other  no  more  than  the  individuals 
occasionally  produced  in  every  nation  or  family, 
differ  from  the  generality  of  the  same  nation  or 
family. 

In  features  as  in  colour,  the  different  tribes  are  con- 
nected to  each  other  by  the  most  gentle  gradations ; 
so  that,  although  any  two  extremes,  when  contrast- 
ed, appear  strikingly  different ;  yet,  they  are  joined 
by  numerous,  intermediate  and  very  slightly  differ- 
ent degrees  ;  and  no  formation  is  exhibited  so  con- 
stantly in  all  the  individuals  of  one  tribe  as  not  to 
admit  of  numerous  exceptions. 

The  great  diversity  of  nature's  productions  at 
birth,  proves,  that  sameness  of  colour  is  not  an  es- 
sential characteristick  of  species  ;  or,  that  identity 
of  tint  is  not  necessary  to  establish  descent  from 
a  common  stock.  In  the  same  family  of  children 
is  often  seen  great  diversity  in  many  respects. 
Complexion,  light,  sandy  and  dark — eyes,  greyish, 
blue  and  dark  brown, — the  hair,  fair,  red  and  black. 
Other  peculiarities  might  be  named. 

The  numerous  examples  of  the  widest  deviation 
in  colour,  in  animals  confessedly  of  the  same  spe- 
cies, fully  authorize  us  to  conclude,  that  the  com- 
plexion of  the  human  race  may  be  widely  differ- 
ent. Let  one  instance  be  mentioned.  Among  the 
young  of  a  pair  of  white  rabbits  may  be  found  the 
several  colours  of  white,  grey,  spotted  and  black. 
Now  this  may  be  inferred  by  way  of  application. 
Though  the  human  species  be  not  subject  to 
changes  so  immediate  and  sudden,  nevertheless 
they  may  eventually  be  as  great. 

It  will  be  of  importance  to  bear  in  mind  through- 
out this  discourse,  that  the  causes,  affecting  the 
physical  or  moral  constitution  of  man,  and  finally 
producing  great  distinctions  between  nations,  sel- 
dom attain  their  full  operation,  till  after  a  long  se- 


SERMON  HI.  33 

ries  of  time.  Even  several  generations  may  pass 
away,  before  the  influences  of  the  climate,  of  the 
state  of  society,  or  of  the  manner  of  living,  are  per- 
ceived in  their  ultimate  results.  At  length,  how- 
ever, their  effects  enter  deeply  into  the  habits  and 
whole  structure  of  human  nature,  and  are  transmit- 
ted from  parents  to  their  offspring.  The  sanguine 
or  fair  complexion  will,  for  this  reason,  be  perpetual 
in  the  higher  latitudes  of  the  temperate  zone ;  and 
we  shall  generally  find  different  shades  of  the  dark 
colours  gradually  increasing,  till  we  arrive  at  the 
entire  black,  as  we  descend  to  the  equator. 

Let  us  now  take  a  view  of  some  of  the  fairest 
complexions  of  any  people  upon  the  globe. 

But  such  inhabitants  must  be  found,  where  cli- 
mate is  congenial  by  its  temperature  ;  and  where 
the  cultivation  of  the  arts  and  sciences,  is  carried 
to  its  greatest  perfection.  Some  of  the  Europeans 
and  of  the  Americans  in  the  United  States,  are 
intended.  Their  residence  is  in  the  northern,  tem- 
perate zone,  where  climate  is  favourable  to  a  fair 
and  ruddy  complexion  ;  and  where  learning  and 
polished  society  are  calculated  to  produce  lively 
and  interesting  features  in  the  countenance.  The 
inhabitants  have  by  no  means  uniformity  in  all  res- 
pects, as  their  circumstances  and  opportunities  are 
greatly  varied  in  the  same  country.  Some  local 
situations,  states  of  society,  and  modes  of  living,  are 
far  more  favourable  than  others  for  the  exertion  of 
the  mental  powers,  for  refinement  of  manners,  and 
for  forming  constitutional  habits  and  complexion. 
And  where  a  people  have  long  cultivated  the  arts 
and  sciences  and  refined  manners,  with  success,  a 
general  aptitude  becomes  hereditary  among  their 
descendants.  Thus  this  influence  and  these  effects 
will  in  some  degree  be  communicated  from  posteri- 
ty to  posterity.  Birth  and  education  do  often  pe- 
culiarize  different  societies,  and  even  individuals 
of  the  same  family.  Besides,  the  distinguished 
privileges,  salubrious  climate,  and  manner  of  liv- 

5 


34  SERMON  III. 

ing,  give  the  superiority  of  some  nations  over  others, 
for  stature,  features,  and  complexion. 

Every  species  of  plants  and  animals  may  be  dis- 
tinguished by  certain  constituent  principles,  as  well 
as  the  liuman  family  by  any  peculiar  and  general 
characteristicks ;  notwithstanding,  we  see  nature 
in  all  her  productions  prone  to  every  possible  di- 
versity. Both  uniformity  and  variety  characterize 
all  her  operations. 

Children  of  the  same  parents  are  frequently 
born  under  circumstances  of  great  dissimilitude. 
Need  I  mention  the  case  of  Esau  and  Jacob  1  Suf- 
fer me  to  notice  the  instance  of  two  young  ladies, 
who  were  my  pupils,  and  twins  also.  The  one,  as 
to  her  complexion,  was  the  fairest  of  the  fair ;  her 
hair  beautifully  fine  and  straight.  The  counte- 
nance of  the  other  was  singularly  dark,  and  her 
hair  very  black,  also  naturally  curly.  Should  the 
peculiarities  of  the  latter  be  increased  in  equal 
degrees  to  the  fourth  generation,  there  would  be 
descendants,  aside  from  the  influence  of  climate, 
completely  of  the  negro  cast.  The  father  of  these 
two  females  had  black  hair,  and  eyes  dark  brown. 
The  features  of  the  mother  exhibited  a  sandy  shade. 
Abundant  facts  within  our  observation,  testify,  that 
in  every  nation,  and  even  in  the  same  family,  na- 
ture operates  with  much  diversity  in  her  produc- 
tions. 

2dly.  Some  peculiarities  of  other  nations  de- 
mand attention. 

The  Esquimaux,  the  Laplanders,  the  Samoiedes, 
and  the  northern  tribes  of  the  Tartars,  have  their 
head  and  breast  unusually  large,  the  neck  uncom- 
monly short,  the  eyes,  hands,  and  feet  remarkably 
small.  The  cause  is  doubtless  owing  chiefly  to 
the  climate;  as  they  live  in  the  northern  parts  of 
the  globe,  in  which  regions  intense  and  almost 
perpetual  cold  reigns.  The  natural  effect  of  a 
clime  so  rigorous,  is  to  restrain  the  growth  and  ex- 
pansion of  the  limbs  most  remote  from  the  centre 


SERMON  III.  35 

of  warmth  and  circulating  heat  in  the  body.  The 
consequence  is,  the  size  of  the  hands  and  feet  is 
greatly  diminished,  while  the  head  and  breast,  which 
receive  a  more  forcible  impulse  of  the  blood,  be- 
come proportionably  enlarged.  And  as  these  are 
so  greatly  expanded,  the  neck  is  apparently  short- 
ened. Moreover,  the  inhabitants  of  those  cold  re- 
gions are  habitually  raising  their  shoulders  to  pro- 
tect their  necks  from  the  uncomfortable  effects  of 
intense  frost  and  piercing  winds ;  so  that  their 
heads  seem  to  rest  on  their  breast,  or  sunk  down 
below  their  shoulders.  This  appearance  is  what 
gave  rise  to  the  fable  of  tribes,  who  had  no  necks. 
But  should  any  of  us  be  removed  to  those  keen  re- 
gions of  the  north,  we  should  readily  contract  their 
habits,  and  by  the  intensity  of  the  cold,  begin  to  be 
assimilated  to  them ;  and,  in  a  few  generations, 
should  partake  of  all  their  peculiarities. 

For  illustration,  suppose  a  tree  in  a  warm  cli- 
mate have  a  long  and  slender  body,  and  very  ex- 
tended limbs.  Let  a  young  shoot  of  the  same 
be  transplanted  in  a  much  colder  region,  and  repro- 
duced for  a  few  centuries  ;  the  trunk  of  the  tree 
would  become  shorter  and  thicker,  and  its  branches 
not  so  extensively  spread. 

Thus,  in  consequence  of  the  unremitted  con- 
striction of  cold,  a  particular  habit  of  body,  or  dis- 
position of  features,  is  gradually  incorporated  into 
the  system,  and  gives  a  form  to  the  person,  and 
lineaments  to  the  features,  more  or  less  strongly 
marked,  as  far  as  the  cause  efficiently  operates. 
On  this  same  principle  we  may  account  for  the 
dark  and  brown  complexion,  and  for  the  coarseness 
and  roughness  of  the  countenances  of  the  inhabi- 
tants of  the  frozen  regions.  Their  rough  and 
harsh  features  are  the  natural  result  of  the  corru- 
gations and  distortions  occasioned  by  the  climate. 
Even  in  our  own  temperature,  when  a  person  is 
exposed  to  the  severities  of  a  bleak  north  wind, 
for  only  one  hour,  how  is  his  visage  changed  by  a 


36  SERMON  III. 

momentary  roughness  and  brownness.  Hence, 
coarse  living,  unpolished  society,  and  rigour  of 
climate,  are  reasons  sufficient  to  account  for  all  the' 
peculiarities  and  irregularities  of  complexion,  fea- 
tures, and  stature,  which  characterize  the  inhabi- 
tants of  the  regions  of  the  north. 

3dly.  I  shall  now  treat  of  the  aborigines  of  this 
country.     Their  state  of  society  is  such,  that  cli- 
mate and  their  manner  of  living  produce  very  de- 
teriorating  efiects.     A  savage,   seldom    enjoying 
the  protection  even  of  a  poor  hut,  and  often  com- 
pelled to  lodge  on  the  bare  earth,  under  the  open 
sky,  imbibes  the  influence  of  the  sun  and  atmos- 
phere at  every  pore  of  his  body.     The  American 
Indian  inhabits  an  uncultivated  forest,  abounding 
with  stagnant  water,  and  covered  with  a  luxuriant 
growth  of  vegetables,  which  fall  down  and  corrupt 
on  the  spot  where  they  grew.    He  generally  pitches 
his  wigwam  by  the  side  of  a  river,  that  he  may  en- 
joy the  conveniences  of  fishing  as  well  as  of  hunt- 
ing.    The  vapour  of  rivers,  therefore,  which  are 
often  greatly  obstructed  in  their  course  by  the  trees 
fallen,  and  the  leaves  collected  in  their  cliannels, 
the  exhalations  of  marshes,  and  the  noxious  gases 
evolved  from  decaying  vegetables,  impregnate  the 
whole  atmosphere,  and  give  a  deep  bilious  tinge 
to  the  complexion  of  the  savage.     And  the  sun, 
acting  immediately  upon  the  skin  in  this  state,  ne- 
cessarily impresses  on  it  a  very  dark  hue. 

The  darkness  of  the  complexion  is  still  further 
increased  in  consequence  of  the  frequent  fumiga- 
tions, by  which  they  are  obliged  to  guard  against 
the  annoyance  of  innumerable  insects,  which  swarm 
in  undrained  and  uncultivated  countries ;  and  the 
smoke,  with  which  their  huts  small  and  unskilfully 
built,  are  constantly  filled.  Smoke  discolours 
every  object  long  exposed  to  its  action  by  insinuat- 
ing itself  into  the  pores,  and  adhering  strongly  to 
the   surface.      Hence  it  contributes  somewhat  to 


SERMON  III.  37 

heighten  the  effect  of  so  many  other  discolouring 
causes  on  the  complexion  of  the  American  savages. 

The  hardships  of  their  condition,  their  scanty 
and  meagre  food,  weaken  and  exhaust  the  princi- 
ple of  life.  They  are  sometimes  left  to  want 
from  the  uncertainty  of  their  provision ;  and,  on 
other  occasions,  being  furnished  with  a  superfluity, 
they  are  tempted  to  overstrain  themselves  by  a 
surfeit.  Besides,  their  entire  inattention  to  the 
cleanliness  of  their  persons  and  their  huts,  has  its 
influence  to  heighten  the  disagreeable  duskiness  of 
their  colour,  and  to  render  their  featnres  coarse 
and  deformed.  Hence  it  results,  that  savages 
never  can  be  entirely  fair ;  and  from  the  similarity 
of  their  situations  and  habits  they  must  be,  in  all 
climates,  of  a  similar  complexion. 

Nothing  but  a  skilful  agriculture  can  perfectly 
purify  the  air  from  the  insalubrious  exhalations, 
created  by  the  causes  already  mentioned.  All 
uncultivated  countries  tend  to  produce  a  bilious 
habit  and  a  dark  complexion  in  the  savages,  who 
range  them.  Hence  it  is,  that  in  civilized  society 
alone  we  meet  with  some  instances  among  them 
of  strong  and  muscular  bodies,  and  of  regular  and 
agreeable  features. 

4thly.  The  Jews  will  be  next  taken  into  consi- 
deration. 

As  the  Jews  have  inhabited  every  climate,  that 
is  not  extremely  cold,  so  they  have  changed  their 
complexion  in  every  case,  and  acquired  some  like- 
ness in  colour,  form  and  features  to  the  people, 
among  whom  they  have  for  a  long  time,  lived.  The 
idea  which  some  entertain  of  their  existinjj  with 
the  contrast  of  colours  white  and  black,  is  incor- 
rect. It  is  not  proper  to  divide  them  into  the  two 
classes  of  white  Jews  and  black  Jews.  They  are 
dispersed  through  every  country  in  the  world,  and 
have  four  diflerences  of  complexion  ;  the  fair,  the 
swarthy,  the  olive  and  black.  In  whatever  region 
they  are  found,  they  are  marked  with  the  peculiar 


38  SERMON  III. 

colour  of  the  natives.  The  Jews,  who  live  in 
Britain  and  Germany,  and  who  are  the  descendants 
of  past  generations  in  the  same  nations,  have  an 
intermixture  of  a  fair  and  ruddy  complexion,  near- 
ly resembling  that  of  the  English  and  Germans. 
Those  of  Spain  and  Portugal  are  swarthy,  but  lit- 
tle varied  from  the  features  of  the  Spaniards  and 
Portuguese.  In  Syria,  they,  like  the  Syrians,  are 
nearly  of  an  olive  colour.  But  in  India  they  are 
said  to  be  black.  However,  they  have  not  the  black- 
ness of  the  African  countenance,  although  they  are 
peculiarly  dark.  But  to  what  shall  we  ascribe  these 
very  different  shades  of  complexion,  if  not  to  dis- 
similarity at  birth,  the  varieties  of  climate,  manner 
of  living,  and  other  concomitant  circumstances  ? 
They  are  known  to  be  the  descendants  of  one 
family,  and  to  have  but  very  few  intermarriages 
with  other  nations.  The  diversity  of  the  manner, 
in  which  the  Jews  are  found  to  exist,  in  different 
countries  and  climates,  may  serve  to  show,  that 
there  may  be  great  differences  of  features  and  com- 
plexion among  mankind,  even  from  natural  and 
mora]  causes.  Hence  a  strono^  aro^ument  for  hu- 
man  identity,  that  all  are  the  descendants  of  our 
first,  common  parents. 

5thly.  Tlie  Arabians  and  Chinese  serve  to  illus- 
trate the  influence  of  climate  on  the  complexion. 

These  people  have  remained,  from  a  very  remote 
antiquity,  almost  wholly  unmingled  with  foreign 
nations.  The  former,  especially,  can  be  traced  by 
a  clear  and  undisputed  genealogy  to  their  origin  in 
one  family  ;  and  they  have  never  been  blended, 
either  by  conquest,  or  by  commerce,  with  any  other 
race.  And  yet  we  find  every  gradation  of  dis- 
colouration among  them  from  the  swarthy  hue  of 
the  northern  provinces,  to  the  deep  black,  suffused 
with  a  yellowish  tinge,  which  prevails  in  the  south- 
ern extremity  of  the  Arabian  peninsula. 

The  present  subject  may  be  happily  illustrated, 
from  the  consideration  of  the  features  of  the  ori- 


SERMON  111.  39 

ginal  progenitor  of  the  human  race.  As  the  term 
Adam,  is  significant  of  red  earth,  so  his  complexion 
should  not  be  considered  of  the  fair  cast.  The 
natives  of  this  country  are,  with  a  degree  of  pro- 
priety, sometimes  denominated  red  men.  The 
most  interesting  countenances  of  the  Arabians  and 
Chinese,  are  of  a  reddish  or  delicately  dark  tinge; 
and  surely  such  lineaments  in  the  human  face  are 
entirely  congenial  to  the  climate,  in  which  our  first 
parents  were  placed.  And,  if  similar  then  were 
their  features,  the  same  arguments  from  circum- 
stances of  birth,  climate  and  other  concomitant 
circumstances,  which  will  account,  in  a  retrograde 
course,  for  the  far  lighter  shades  of  complexion 
among  some  nations  of  their  offspring,  would,  by 
contrast,  show,  that  others  must  also  become  as 
much  darker.  The  most  rational  reflection  on  the 
very  situation  and  the  natural  hue  of  the  skin  of 
Adam  and  Eve  induces  the  belief,  that  their  de- 
scendants would  eventually  be  black  on  the  one 
hand,  as  well  as  of  the  most  delicate  fair  on  the 
other. 

It  is  worthy  of  remark,  that  in  a  hot  climate  man 
becomes  dark  in  his  complexion  and  black;  be- 
cause such  a  colour  transmits  the  light,  so  that  the 
surface  is  not  heated  by  reaction.  In  this  case,  a 
copious  perspiration  is  continued,  and  much  heat 
carried  ofi*  by  the  perspirable  fluids,  which  tends  to 
the  preservation  of  health.  Hence  even  nature 
herself  dictates,  that  white,  or  the  fair,  is  not  a  pro- 
per complexion  for  the  skin  in  a  sultry  climate, 
since,  by  reflecting  the  light,  the  exterior  would  be 
heated  by  resistance  and  the  perspiration  checked. 

6thly.  The  blacks  of  Africa  and  their  descend- 
ants among  other  nations,  demand  our  attention. 

Their  sullen  and  dejected  looks,  and  their  coarse- 
ly wrinkled  visage,  present  a  picture  of  the  effects 
of  a  fervid  sun  upon  the  head  and  body.  The  sil- 
ly and  idiotick  countenance  which  is  frequently  ob- 
served in  the  wretched  natives  of  Africa,  evinces 


40  SERMON  III. 

the  effect  of  the  pain  and  the  faintness  occasioned 
by  the  intense  rays  of  a  vertical  sun  beating  upon 
them.  Do  they  appear  inferiour  in  the  view  of 
some,  compared  with  our  own  highly  favoured  na- 
tion, and  scarcely  worthy  to  be  ranked  among  hu- 
man beings  ?  But  what  might  not  these  degraded 
creatures  be  in  a  few  centuries,  were  they  to  pos- 
sess our  situations  of  climate,  of  society,  and  mo- 
ral improvement]  In  considering  this  class  of 
mankind,  let  us  view  them  as  inhabitants  of  the 
torrid  zone,  brought  up  in  poverty  of  diet,  degrad- 
ing ignorance,  and  filthiness  in  the  manner  of  liv- 
ing, which  tend  greatly  to  debase  the  corporeal 
system,  and  debilitate  the  mind. 

A  peculiarity  of  the  Africans,  which  deserves  to 
be  noticed,  is  their  hair  resembling  wool.  But  uni- 
versal experience  demonstrates,  that  climate  has  a 
powerful  effect  upon  the  hair,  fur,  or  wool  of  all 
animals,  to  render  it  coarse  or  fine,  spare  or  thick, 
according  to  the  temperature  of  the  region  in  which 
they  are  found.  Why  should  not  similar  results 
be  experienced  by  the  human  race,  when  exposed 
in  like  manner,  as  are  the  Africans  ?  Nor  is  this  a 
dire  calamity  of  chance  ;  but  the  care  of  a  benevo- 
lent providence  appears  to  be  exercised  towards 
the  natives  of  this  fervid  zone.  Doctor  Smith  says, 
the  covering  of  their  head  is  a  substance  that  is 
properly  neither  wool  nor  hair,  but  somewhat  be- 
tween them,  which  is  more  comfortable  to  their 
person  than  either.  It  serves  to  protect  the  brain 
from  the  intense  ardour  of  the  sun,  and  does  not, 
like  hair,  imbibe  the  perspirable  moisture  from  the 
skin,  which  would  render  it,  in  that  hot  region,  ex- 
tremely unpleasant  to  the  feeling  and  unsafe  to  the 
health.  The  colour  and  curl  of  the  hair  depend 
in  a  great  measure  upon  a  certain  excrescence  of 
that  secretion  in  the  skin,  from  which  it  derives  its 
nutriment.  Also,  the  evaporation  of  a  volatile 
gas,  rendering  the  surface  quickly  dry  and  dis- 
posed to  contract,  necessarily  produces  an  involu- 


SERMON  111.  41 

tion  or  curling  of  the  hair.  It  may  be  inquired, 
how  comes  tiie  hair  of  the  Africans  to  be  so  uni- 
versally black  l  I  answer,  other  tribes,  or  nations 
of  the  torrid  zone  have  black  hair  almost  uni- 
versally. 

Another  peculiarity  which  should  be  mentioned, 
is  the  complexion  of  the  Africans  being  so  black, 
so  widely  different  from  that  of  the  inhabitants  of 
this  country.  It  should  be  kept  in  mind,  that  the 
colour  of  the  inhabitants  of  the  torrid  zone,  is  gene- 
rally black,  modified,  however,  by  various  circum- 
stances, such  as  the  elevation  of  mountains,  the 
vicinity  of  seas,  and  the  being  open  to  wholesome, 
or  to  scorching  winds.  As  we  advance  towards 
the  equator,  we  discern  successively  the  various 
grades  of  dark  complexion  from  the  swarthy  to  the 
blackest  hue  of  the  human  skin.  The  features  are 
most  coarse  and  harsh  in  rigorous  climates,  and  in 
a  state  of  savage  or  barbarous  manners,  as  among 
the  natives  of  Africa. 

That  climate  possesses  a  powerful  influence  on 
the  complexion  of  nations,  we  may  infer  from  the 
effect  of  the  solar  rays,  and  of  the  wind  upon  the 
human  skin  in  our  own  mild  and  temperate  lati- 
tude. If  we  advert  to  the  situation  of  those  per- 
sons, whose  occupations  habitually  expose  them  to 
the  action  of  the  sun  and  of  the  open  air  ;  and  that 
of  those  who,  from  their  rank  or  fortune,  are  con^ 
stantly  shielded  from  these  unpleasant  influences, 
the  effect  becomes  conspicuous  and  striking. 

Let  us  now  take  for  example  a  pair  of  twins  in 
childhood,  of  fair  and  ruddy  complexion.  Suppose 
them  to  have  so  near  a  resemblance  to  each  other 
as  scarcely  to  be  distinguished,  even  by  the  mother. 
The  one  is  continued  in  school,  and  when  out  of 
the  house,  is  sheltered  from  the  various  inclemen- 
cies of  the  weather.  But  the  other  spends  his 
childhood  in  the  labours  of  the  field,  exposed  to 
the  excesses  of  heat  and  cold.  The  one,  in  his 
youth,  has  the  opportunities  of  Academies  ar'^ 

6 


42  SER3ION  III. 

College  for  his  improvement  and  refinement.  The 
other  passes  his  youthful  clays  in  the  occupation  of 
a  sailor,  and  in  the  most  barbarous  ignorance.  At 
the  age  of  twenty,  what  a  contrast  of  features ! 
While  the  one  has  an  interesting  countenance  and 
delicate  fairness,  the  other  is  deeply  tinctured  with 
a  rough  and  swarthy  complexion. 

But  let  the  climax  be  continued.  Instead  of  the 
partial  exposure  to  which  the  latter  is  subjected  by 
the  short  duration  of  our  summer  heats,  suppose 
these  were  continued  through  the  whole  year,  with 
the  same  intensity.  Add  to  this,  that  his  situation 
be  in  the  ardour  of  the  torrid  zone  to  endure  the 
rigours  of  the  burning  sands,  and  scorching,  infec- 
tious winds.  Let  him  be  continued,  a  few  centu- 
ries, by  progeny  in  the  interior  of  Africa.  What 
would  be  his  sad  appearance  ?  what  his  dismal 
complexion  ?  By  such  a  comparison  we  may  be 
led  to  conceive,  that  the  blackness  of  the  African 
hue  is  not  greater  than  might  be  expected  from  the 
force  and  continuance  of  the  diversity  of  natural 
and  moral  causes. 

Besides  the  discolouration  produced  by  the  di- 
rect rays  of  the  sun,  naturalists  inform  us,  that  the 
effect  of  a  torrid  climate  is  very  powerful  on  the 
action  of  the  liver,  the  great  laboratory  of  bile  in 
the  human  system.  This  secretion  is  greatly  aug- 
mented likewise  by  the  superabundance  of  putrid 
effluvia,  evolved  in  such  regions  from  'stagnant 
moisture,  and  from  decaying,  vegetable  substances. 
And  as  this  is  increased  in  quantity,  it  is  said  to 
heighten  the  black  hue  of  the  skin.  These  obser- 
vations serve  to  show,  that  the  peculiarities  of  the 
African  race  are  consistent  with  human  identity ; 
or  that  they  are  of  the  same  blood  of  the  other 
nations  of  the  earth,  the  descendants  from  the 
same  original  parents. 

It  may  be  replied,  these  arguments  would  be 
deemed  sufficient,  if  it  were  not  a  matter  of  fact, 
that  our  own  latitude  does  not  alter  the  complexion 


SERMON  III  43 

of  the  Africans,  for  they  still  continue  black.  But 
our  northern,  temperate  climate  does  materially 
change  the  features  of  those  of  the  third  and  fourth 
generation.  Though  tiiey  liold  their  blackness, 
they  have  not  that  deep,  gloomy,  and  sullen  hue, 
which  is  a  characteristick  of  those  vvho  have  lately 
come  from  Africa.  Then,  if  climate  and  manner 
of  living  do  effect  a  change,  though  but  slowly,  in- 
stead of  an  objection  against  the  present  subject, 
it  is  an  undeniable  argument  in  its  favour.  The 
query  may  arise,  how  long  would  be  necessary  to 
reproduce  an  entire  change  1  I  answer,  the  rever- 
sion of  any  constitutional  habit,  features,  or  com- 
plexion of  the  body,  would  demand  a  much  longer 
space  of  time  fully  to  counteract  them,  than  the 
acquiring  of  those  habits  would.  If  the  Africans 
have  been  one  thousand  years  in  reaching  their  pre- 
sent state  of  existing  peculiarities,  should  they  now 
be  placed  under  circumstances  even  the  most  fa- 
vourable, probably  ten  thousand  would  be  necessa- 
ry to  effect  any  considerable  degree  of  reversion. 

It  is  a  fact,  moreover,  that  the  strong  fetor  of 
the  African  negro,  is  gradually  becoming  less 
offensive  in  his  descendants  in  the  United  States ; 
in  those  especially,  who  are  accustomed  to  observe 
great  particularity  and  cleanliness  in  their  persons  ; 
and  in  the  same  degree  also  the  close  nap  of  their 
woolly  hair  is  beginning  to  be  relaxed. 

Field  and  domestick  slaves  exhibit  different  de- 
grees of  African  peculiarities.  The  children  of 
the  former  are  suffered  to  lie  in  the  dust  and  ashes 
of  their  huts,  or  to  roll  in  the  burning  sand  before 
their  doors,  or  in  the  open  field  beneath  the  ardent 
rays  of  the  sun  nearly  vertical.  Hence  their  hair 
is  not  only  closely  coiled,  but  their  very  persons 
become  contaminated  with  filthiness.  As  tliey  are 
soon  pressed  with  labour,  and  dejected  by  the  hu- 
miliating circumstances  of  their  servitude,  so  they 
have  little  ambition  to  improve  their  personal  ap- 
pearance.    Thus  their  oppressed  condition  contri- 


44  SERMON  III. 

butes,  in  a  great  measure,  to  continue  the  deformi- 
ties of  their  original  climate. 

The  domestick  servants  on  the  other  hand,  em- 
ployed within  the  families  of  their  masters,  are  fed 
and  clothed  far  superiourto  the  field  slaves.  They 
receive  correct  ideas  of  elegance  and  beauty  ;  and 
discover  a  great  facility,  in  adopting  polite  man- 
ners. This  class  of  slaves,  therefore,  has  advanced 
far  before  the  others,  in  acquiring  the  regular  and 
agreeable  features,  and  the  expressive  countenance, 
which  can  be  formed  only  in  the  midst  of  civilized 
society.  Their  hair  is  often  extended  to  three  or 
four  inches,  and  sometimes  to  a  greater  length. 
They  frequently  exhibit  straight  and  well  propor- 
tioned limbs,  a  capacity  good,  and  look  animated. 
Let  a  person  visit  the  African  infantile  school  in 
Philadelphia,  or  at  Wilmington  in  Delaware,  he 
will  see  many  children  of  talent,  fine  shape,  and  a 
countenance  highly  interesting. 

The  effect  of  a  tropical  zone  is  not  wholly  uni- 
form. The  Asiatick  consists  chiefly  of  water, 
which,  absorbing  the  rays  of  the  sun,  and  filling 
the  atmosphere  with  a  refrigerating  vapour,  ren- 
ders the  winds,  that  fan  its  numerous  islands,  and 
narrow  peninsulas,  comparatively  temperate.  The 
African  is  almost  throughout  its  whole  extent,  a 
field  of  burning  sand,  which  augments  the  heat  of 
the  sun  to  a  degree,  that  can  hardly  be  conceived 
by  the  inhabitants  of  the  temperate  latitudes. 

In  Africa  it.self,  the  eastern  side  of  the  conti- 
nent is  not  so  strongly  marked  with  the  negro  pe- 
culiarities of  complexion  and  features  as  the  west- 
ern, which  may  be  explained  by  the  uncommon 
elevation  of  tiie  Abysinian  Alps  above  the  level  of 
the  sea,  by  the  almost  continual  rains,  prevailing 
there,  for  more  than  half  the  year,  and  by  the  con- 
tinual impulse  of  the  trade  winds  from  the  Indian 
ocean.  But  when  these  gales  have  traversed  that 
burning  zone  for  two  thousand  miles,  collecting  in 
their  passage  all  its  fires,  they  fall  upon  its  western 


SERMON  III.  45 

side,  glowing  with  an  intensity,  which  is  unknown 
in  any  other  portion  of  the  globe.  We  may,  there- 
fore, rationally  conclude,  the  African  negro  is  not 
changed  by  any  peculiarities  in  a  greater  degree 
from  the  European,  than  diversity  of  birth,  the  laws 
of  climate  and  the  influence  of  manners,  as  they 
have  already  been  imperfectly  illustrated,  might 
lead  us  lo  expect. 

I  would  add,  that  under  the  head  of  operating 
causes  from  the  state  of  society,  are  comprehend- 
ed diet,  clothing,  lodging,  manners,  government, 
arts,  religion,  agricultural  improvements,  habits  of 
thinking,  and  ideas  of  all  kinds  naturally  arising 
from  such  a  state,  great  in  number  and  variety. 
Now  if  each  of  these  causes  be  admitted  to  pos- 
sess a  small  influence,  in  forming  the  character  of 
the  countenance,  the  diflerent  combinations  and 
results  of  the  whole  must  necessarily  be  considera- 
ble ;  and  united  with  the  effects  of  climate,  and 
other  contingent  circumstances,  will  afford  sufficient 
principles,  on  which  to  account  for  all  the  varieties, 
that  exist  among  mankind. 

I  shall  conclude,  by  presenting  a  synopsis  of  the 
present  subject,  in  form  of  propositions. 

1.  Nature  delights  in  great  varieties  in  every 
species  of  her  productions  among  plants  and  ani- 
mals, which  is  also  manifest  from  the  various  dis- 
similitudes of  man,  even  at  his  birth. 

2.  Different  modes  of  living  and  of  treatment 
greatly  afiect  the  form,  the  features  and  complex- 
ion of  nations,  and  even  of  individuals. 

3.  The  solar  rays  and  operation  of  the  open  air, 
when  suffered  to  act  immediately  on  the  human 
skin,  tend  to  produce  a  dark  colour,  although  there 
should  be  no  uncommon  secretion  of  bile  in  the 
constitution. 

4.  On  the  other  hand,  redundancy  of  bile  im- 
parts a  dark  hue  to  the  complexion  in  persons, 
who  have  not,  in  any  uncommon  degree,  been  ex- 
posed to  the  direct  action  of  the  sun  and  wind* 


46  SERMON  III. 

5.  Where  both  causes  operate,  as  is  the  case  in 
all  fervid  climates,  the  effect  upon  the  features  and 
colour  of  the  inhabitants,  must  be  greater  in  pro- 
portion to  the  influence  of  the  respective  causes. 

6.  The  gall  or  bile  of  any  animal  exposed  to  the 
sun  and  air,  in  a  short  time  becomes  black. 

7.  When  from  any  cause,  therefore,  the  bilious 
secretion  has  been  increased  beyond  its  natural 
proportion,  and  approaches  the  surface  of  the  body 
in  the  progress  of  circulation,  it  stains  and  dis- 
colours the  complexion. 

8.  The  vapours  arising  from  stagnant  waters,  with 
which  uncultivated  regions  abound,  great  fatigues 
and  hardships,  poverty  of  diet  and  filthiness  in  the 
manner  of  living,  tend  likewise  to  create  a  sur- 
charge of  the  bilious  secretion.  Hence  both  from 
their  almost  entire  nakedness  and  exposure  to  the 
unmitigated  effoct  of  the  solar  and  atmospherick 
influence,  savages  will  always  be  discoloured,  even 
in  a  temperate  or  cold  climate,  and  their  hair  be 
black  and  straight. 

9.  They  who  live  chiefly  on  a  food,  consisting  of 
animal  oil,  contract  a  dark  complexion,  as  the 
Greenlanders,  and  the  inhabitants  of  Terra  del 
Fuego,  whose  scanty  subsistence  consists  chiefly 
of  the  almost  putrid  fat  of  seals. 

10.  They  who  make  great  and  sudden  changes 
in  their  residence  from  northern  to  southern  cH- 
mates,  are  usually  attacked  by  bilious  disorders, 
which  leave  the  blood  impoverished,  and  shed  a 
dark  colour  over  their  skin,  tinged  with  a  yellow- 
ish appearance. 

11.  Both  the  climate  and  complexion  of  our 
first  parents  were  an  original  ground  equally  fa- 
vourable, that  there  would  be  tribes  of  their  de- 
scendants blacks  as  well  as  whites. 

12.  Even  the  blackest  negro,  when  first  born, 
does  not  exhibit  his  entire  complexion,  till  after  he 
has  been  some  time  exposed  to  the  contact  of  the 
external  air. 


SERMON  III.  47 

13.  The  condition  of  the  most  debased  blacks 
in  Africa,  is  evidently  the  most  undesirable,  and 
manifestly  of  such  a  nature  as  exposes  them  the 
most  effectually  to  all  the  influences,  which  ren- 
der a  complexion  of  the  most  gloomy  sombre  and 
sullen  hue. 

REFLECTIONS. 

Christian  friends,  this  subject  calls  loudly  upon 
us  for  the  exercise  of  gratitude  and  thankfulness. 

It  is  God,  who  has  made  us  difler  from  those 
classes  of  human   beings,   that  are   brought  into 
the  world  under  circumstances  far  less  favourable. 
His  sovereign  and  gracious  hand  has  placed  us 
amidst  a  nation  highly  enlightened,  while  some  of 
our  kindred  grope  in  civil  ignorance,  and  dismal, 
moral  darkness.     We    may  well  exclaim  in  the 
view  both  of  climate  and  every  endearing  privi- 
lege. "  Our  lines  have  fallen  to  us  in  pleasant  places, 
and  we  have  a  goodly  heritage."  Contrast  our  situ- 
ation with  that  of  some  of  the  nations  of  the  earth, 
and  let  us  listen  to  the  appeals  of  our  far  superiour 
obligations.     With  weight  then  are  we  addressed, 
and   this  subject  demands  of  us  a  song  of  nobler 
praise.     What  civil  and  religious  liberty  do  we  en- 
joy, while  others  of  the  same  blood,  groan  under 
the  chains  of  civil  and  religious  bondage  !     Then 
let  hymns  of  praise  and  songs  of  joy  abound.     Let 
God  be  exalted  in  our  hearts,  to  whom  alone  are 
praise  and  glory  due.     Conscience  admonishes  all 
the  tribes  of  mortals  of  a  holy  and  offended  God ; 
but  the  gospel  points  out  the  way  to  heaven.     In 
time  may  our  theme  be  gratitude  and  thankfulness, 
and  in  eternity  our  nobler  strains  be  glory  to  God 
in  the  highest  for  these  unspeakable  blessings. 

2dly.  We  have  an  appeal  to  the  sympathies  of 
the  enlightened  and  Christian  world. 

The  ignorance,  the  servitude  and  wretchedness 
of  the  great  mass  of  human  beings,  cry  mightily 


48  SERMON  III. 

for  help,  to  the  philanthropist,  who  is  enriched 
with  all  the  blessings  of  heaven  upon  earth.  Their 
language  is,  wc  too  are  men,  we  have  souls  enslav- 
ed with  sin  ;  but  we  are  perishing,  destitute  of  the 
means  of  intellectual  improvement,  and  of  all  the 
enlightening  beams  of  the  glorious  gospel.  Pity 
us,  pray  for  us,  exert  yourselves  in  our  behalf,  and 
suffer  us,  though  in  the  most  humble  manner,  to 
entreat  you  to  divide  your  substance  for  our  sakes, 
that  our  guilty,  polluted  souls  may  be  saved.  Do 
not  despise  our  low  estate,  but  be  ye  men  indeed, 
and  raise  us  to  the  privileges  destined  for  immor- 
tal beings.  How  long — how  long — say  they,  shall 
we  remain  degraded,  despised,  and  cast  out  ?  Is 
not  the  time  at  hand  for  us  to  be  restored,  to  be 
redeemed,  to  be  rescued  from  our  captivity,  our 
slavery,  and  our  moral  desolations  ?  O  where,  or 
to  whom  shall  we  look  for  sympathy  ?  Who  of 
the  honoured  children  of  Adam  will  acknowledge 
us  as  brethren,  and  devise  liberal  things,  that  we 
may  have  a  name  in  the  earth  as  the  sons  of  God  ? 
Who  are  the  happy  ones  to  civilize  us,  barbarians  ; 
to  teach  us,  what  are  wholesome  laws ;  to  estab- 
lish for  our  untutored  children  precious  schools, 
and  to  make  us  abound  with  the  means  of  salvation  1 
We  have  a  tradition  of  far  more  desirable  days  for 
us  outcasts.  We  would  inquire  of  the  Christian, 
if  the  signs  of  the  times  do  not  manifest,  that  we 
may  speedily  expect  succour  1  As  for  us  aged  pa- 
rents, we  expect  to  live  and  die  in  the  thraldom  of 
sin,  and  barbarous  customs,  but  for  our  children, 
our  little  ones,  our  hearts  bleed  ;  therefore  we  sigh 
in  hope,  and  inquire  of  the  nations,  who,  for  ages, 
have  basked  in  the  blaze  of  gospel  effulgence,  if 
all  things  are  not  now  ready,  that  the  multitudes 
of  captives  be  made  free  ]     Amen. 


SERMOjV  IV. 


CHARACTERISTICKS  OF  A  HUMAN  BEING. 


1  KINGS  II.  2. 

Show  thyself  a  Man. 

These  words  contain  the  charge  of  a  dying  father 
to  a  surviving  son.  They  were  addressed  by  king 
David  to  his  son  Solomon,  who  was  to  succeed  him 
on  the  throne,  and  be  king  over  Israel.  Solomon 
was  at  this  time  about  twenty  years  of  age  ;  an  early 
period  for  him  to  enter  upon  so  weighty  a  charge 
as  the  government  of  God's  people.  But,  as  he 
was  endued  with  extraordinary  wisdom,  David  ex- 
horted him  to  show  all  Israel,  though  he  was  but  a 
child  in  years,  he  was  a  man  in  capacity  and  at- 
tention to  business,  and  qualified  for  the  station  to 
which  God  would  shortly  raise  him.  "  Now  the 
days  of  David  drew  nigh,  that  he  should  die  ;  and 
he  charged  Solomon  his  son,  saying,  I  go  the  way 
of  all  earth  ;  be  thou  strong,  therefore,  and  show 
thyself  a  man  ;  and  keep  the  charge  of  the  Lord 
thy  God,  to  walk  in  his  ways,  to  keep  his  statutes, 
and  his  commandments."  This  is  an  address  truly 
worthy,  from  an  aged  king  to  a  young  prince  ;  and 
claims  the  consideration  of  all  human  beings. 

I  would  remark,  that  the  terms  man  and  human 
being,  are  synonimous  expressions,  and  designate 
the  highest  order  of  being  tipon  the  earth-  An 
inquiry  is  sometimes  made,  whether  man  be  an 
animal  or  spirit.  But  a  direct  affirmative  answer 
to  either  of  the  interrogatives,  would  not  be  correct. 
No  single  term  will  answer  the  definition,  as  two 

7 


50  SERMON  IV. 

natures,  which  are  essentially  different,  must  be 
united,  to  form  a  correct  idea  of  a  human  being. 
The  absurdity  of  denominating  man  an  animal, 
will  appear,  when  we  consider,  that  the  soul  is  far 
the  most  excellent  and  noble  nature.  The  impro- 
priety of  calling  him  a  spirit,  may  be  seen,  when  we 
reflect  that  the  idea  of  a  human  being,  necessarily 
includes  an  animal  frame. 

In  illustrating  the  present  subject,  I  propose  to 
point  out  some  of  the  characteristicks  of  a  human 
being. 

1st.  A  human  being,  is  compounded  of  soul  and 
body,  of  intellectual  and  animal  nature. 

The  soul,  as  it  relates  to  its  natural  faculties,  is 
a  kin  to  angels.  It  is  made  lower  than  they,  both  as 
it  refers  to  its  station  in  the  universe,  being  placed 
on  the  earth,  the  foot-stool  of  the  Deity ;  and  as  it 
relates  to  its  capacities  not  being  so  enlarged.  An- 
gels are  spirits,  so  is  the  soul  of  man  a  spirit, 
though  possessing  powers  and  station  inferiour  to 
theirs. 

As  it  respects  the  human  body,  it  is  a  complete 
animal  frame,  and  is  kin  to  the  animals  of  the  earth. 
Its  very  nature  is  matter,  as  it  is  formed  of  the  dust 
of  the  earth,  and  is  subject  to  pain,  disease,  and 
death.  In  this  view  it  has  no  pre-eminence  over 
the  beasts.  Its  superiority  over  them  arises  from 
its  being  of  a  more  delicate,  beautiful,  and  noble 
frame  ;  from  its  erect  posture,  its  admirable  figure, 
its  countenance  most  expressive;  but  especially 
from  its  being  a  subject  of  resurrection,  and  of 
transformation  into  a  spiritual  body.  Hence  the 
peculiar  propriety  of  calling  man  the  uniting  link 
in  the  great  scale  of  being,  between  the  animal 
kingdom  and  the  world  of  spirits.  JNot  merely 
that  he  partakes  of  the  natures  of  both,  but  also 
because  while  his  supcriour  nature  is  inferiour  to 
the  powers  above,  his  inferiour  nature  is  superiour 
to  Vhe  other  animal  natures  upon  the  earth. 


SERMON  IV.  51 

As  the  body  of  man  is  composed  of  various 
members  and  senses,  capable  of  performing  the 
actions  and  offices  suited  to  its  corporeal  nature ; 
so  the  soul  consists  of  several  faculties,  which  sus- 
tain and  discharge  a  variety  of  offices,  correspon- 
dent to  its  intellectual  nature.  Divines  make  some 
variation  in  the  enumeration  of  the  several  facul- 
ties of  the  human  mind.  Some  class  them  in  the 
following  order;  perception,  reason,  judgment, 
and  will.  Others  into  the  following:  perception, 
memory,  reason,  and  conscience. 

An  inquiry  and  dispute  have  long  existed  re- 
specting the  part  of  the  animal  frame,  in  which  the 
soul  is  seated.  Some  maintain  that  it  has  its  chief 
place  in  the  brain,  as  that  is  particularly  the  seat  of 
sensation.  Others  think  that  it  is  seated  in  the 
heart,  as  that  is  peculiarly  the  seat  of  affisction  and 
Avill.  Perhaps  it  is  impossible  to  ascertain  or  point 
out  the  local  situation  of  the  soul  in  the  body.  But, 
its  seat  of  influence,  as  to  the  peculiar  exertions  of 
its  several  faculties  may  be  known  by  a  child.  Per- 
ception, memory,  and  reason,  have  their  operation 
and  influence  in  the  head  or  brain,  in  a  particular 
manner ;  as  is  evident  from  the  various  operations 
they  perform,  affecting  particularly  that  part  of  the 
bodily  frame.  Conscience  has  its  influence  in  the 
breast ;  as  is  manifest  by  the  pleasure  or  pain  that 
is  experienced  from  the  discharging  of  its  office,  in 
approving  or  condemning.  The  heart  is  the  seat 
of  affection,  whether  of  love  or  hatred  ;  and  of 
the  will,  whether  of  good  or  evil.  Having  made 
some  observations  concerning  man  as  a  being  com- 
pounded of  soul  and  body,  of  an  intellecual  and 
animal  nature,  I  proceed  to  bring  to  view, 

2(]ly.  Some  of  the  various  and  interesting  views, 
in  which  the  human  soul  may  be  considered. 

And  to  man,  especially,  the  subject  is  a  pleasing 
and  interesting  theme.  That  the  human  soul  is  a 
thinking,  intelligent  substance,  we  may  readily  dis- 
cern by  turning  our  thoughts  to  the  immediate 


St  SERMON  IV. 

transactions  of  the  mind,  or  towards  those  varied 
external  operations  of  man  which  are  evidently  the 
result  of  intelligence.  Reflections  and  conclusions, 
plans  and  schemes,  stamped  with  intelligence  and 
carried  into  effect,  bespeak  a  designing,  intelligent 
agent.  But  the  human  soul  is  not  only  endued 
with  intelligence,  it  is  gifted  with  power  also.  It 
is  the  mind,  which,  at  its  pleasure,  causes  the  mus- 
cles to  be  braced  to  raise  the  arm,  or  to  move  it  in 
any  direction.  And  how  strikingly  is  the  power 
of  the  human  soul  displayed  in  a  time  of  imminent 
danger !  How  suddenly  are  the  body  and  its  mem- 
bers in  a  posture  of  defence  !  How  quickly  and 
powerfully  exerted  ! 

An  inquiry  is  sometimes  made.  Whether  the 
minds  of  mankind  be  not  entirely  similar,  except 
that  some  are  more  capacious  than  others.  But 
another  inquiry,  with  greater  propriety  might  be 
made.  Are  not  human  souls  as  varied  in  their 
native  qualities  and  geniuses,  as  human  bodies 
are  ?  We  behold  some  minds  more  moderate  and 
careful  than  others  ;  some,  more  hasty  and  rash ; 
some  more  social  and  engaging ;  and  some,  more 
discerning  and  profound.  And  we  can  discern 
these  varied  native  dispositions  of  the  human  soul, 
in  all  the  varied  constitutional  peculiarities  of  the 
human  body.  No  one  can  show  that  Deity  could 
not  bring  into  being  as  great  varieties  of  mind  as 
of  matter.  Reason  and  observation  unite  to  teach 
us,  that  the  minds  of  men  are  greatly  different  and 
varied  from  one  another,  both  as  it  respects  their 
native  quality  and  inherent  disposition. 

The  human  soul  is  capable  of  great  activity  and 
enjoyment ;  and  it  is  also  subject  to  fatigue  and 
pain.  At  one  time,  it  ascends  to  the  stars  in  con- 
templation, and  to  the  heavens  in  enjoyment ;  at 
another  it  descends  to  the  lowest  depths  of  stupor 
and  distress.  In  the  present  state,  it  is  like  the 
body  and  all  sublunary  things,  continually  varying 
or  changing.     An  inquiry  is  naturally  suggested, 


SERMON  IV.  53 

Why  is  the  human  soul  said  to  be  immortal  ?  One 
reason  is,  when  the  body  becomes  lifeless  and  in- 
active, entombed  in  the  silent  grave,  the  soul  loses 
not  its  sensibility  and  activity.  Brought  into  exis- 
tence not  to  die,  but  to  survive  beyond  the  end  of 
time,  and  to  flourish  in  immortal  bloom. 

With  this  view  we  may  conclude  when  all  the 
infirmities  of  disease  and  tottering  old  age  enfee- 
ble the  body,  the  soul  does  not  decline,  nor  fail  in 
point  of  its  natural  capacity.  It  is  only  beclouded 
for  a  season  from  displaying  that  vigour  which  it 
would  do,  were  its  decaying  frame  changed  into  a 
healthful  and  active  body.  Hence  we  may  discern 
the  vast  superiority  of  the  one  over  the  other. 

3dly.  Man  bears  the  image  of  his  Creator. 

After  the  Lord  had  created  the  heavens  and  the 
earth,  and  furnished  the  world  with  a  rich  profu- 
sion of  vegetative  and  sensitive  natures,  he  was 
pleased  to  form  man,  a  noble  intelligent  being. 
The  scriptural  account  is  this.  "  God  said,  Let  us 
make  man  in  our  image,  after  our  likeness.  So 
God  created  man  in  his  own  image."  Then  in  his 
original  state  man  was  an  intelligent  and  holy  be- 
ing. And,  though  in  consequence  of  the  fall,  he 
is  brought  into  existence  destitute  of  holiness  or 
the  moral  image  of  God ;  yet,  in  the  very  frame 
and  constitution  of  his  intellectual  nature,  he  bears 
the  image  of  his  Maker.  His  soul  is  a  transcript 
of  the  natural  perfections  of  the  Deity.  God  is 
a  spirit  infinite  in  intelligence  and  activity ;  and 
the  soul  of  man  is  a  finite,  intelligent,  and  active 
spirit.  Known  unto  God  are  all  things  from  the 
beginning  of  the  world. — And  man  has  percep- 
tion and  memory,  and  is  endued  with  reason,  by 
which  he  can  trace  effects  to  their  cause,  and  de- 
monstrate the  Being  and  perfections  of  the  Author 
of  nature  from  the  works  of  creation  and  provi- 
dence. The  Lord  beholds  an  essential  difference 
between  virtue  and  vice,  holiness  and  sin,  in  their 
very  natures.     And  man  is  capable  of  discerning 


54  SERMON  IV. 

moral  obligation,  and  the  beauty  or  deformity  of 
moral  actions.  His  reason  and  conscience  enable 
him  to  discern  and  feel,  that  there  is  an  essential 
difference  between  right  and  wrong ;  and  they 
teach  him,  that  he  ought  to  love  and  worship  God, 
and  be  impartial  and  benevolent  towards  his  fel- 
low men.  In  a  word,  man  is  the  living  image  of 
the  everliving  God,  in  whom  is  displayed  more  of 
the  divine  nature  and  glory  than  in  all  the  other 
works  and  creatures  of  this  lower  world.  Says 
the  Psalmist,  "  Thou  hast  made  him  a  little  lower 
than  the  angels,  and  hast  crowned  him  with  glory 
and  honour."  The  crown  of  Adam  was  a  perfect, 
royal  diadem,  and  the  nobleness  of  his  soul  beam- 
ed brightly  in  his  countenance.  And  though  his 
posterity  exhibit  only  fallen  greatness  and  glory  ; 
still  they  appear  with  dignity,  inasmuch  as  they 
bear  the  natural  image  of  their  Creator. 

4thly.  It  is  a  characteristick  of  a  human  being 
to  be  lord  of  this  lower  world. 

By  divine  appointment,  not  only  the  vegetable 
kingdom,  but  tlie  animal  world  is  subservient  to 
man.  The  birds  of  the  air,  the  beasts  of  the  field, 
and  the  fish  of  the  sea,  are  under  his  control  both 
for  his  support  and  convenience.  The  Lord  said 
to  man,  "  TJie  fear  of  you,  and  the  dread  of  you, 
shall  be  upon  every  beast  of  the  earth,  and  upon 
all  the  fishes  of  the  sea  ;  into  your  hand  are  they 
delivered.  Every  moving  thing  that  liveth  shall 
be  meat  for  you  ;  even  as  the  green  herb  have  I 
given  you  all  things."  According  to  this  divine 
grant,  that  reason  or  intelligence  with  which  man 
is  endued,  not  only  renders  him  far  superiour  to  the 
animals  of  the  earth,  but  it  brings  them  all  under 
his  subjection.  Although  some  of  the  animals  are 
far  superiour  to  man  in  corporeal  strength,  yet  they 
learn  obedience  to  him,  and  are  at  his  disposal. 
See  the  horse,  that  noble  animal,  daily  serving  man 
for  his  profit  and  comfort.  The  generous  ox,  after 
performing  the  labours  of  the  field,  yields  his  flesh 


SERMON  IV.  55 

as  a  rich  repast.     The  harmless  sheep  is  taken  for 
food  and  clothing. 

Hence  man's  station  is  elevated  far  higher  than 
any  other  upon  earth  ;  and  his  empire  is  as  vast  as 
the  world.  And  this  government  he  has  not  un- 
lawfully obtained  and  usurped  ;  for  he  has  a  royal 
grant — a  legal  charter.  The  following  is  the 
scriptural  account :  "  Thou  madest  him  to  have 
dominion  over  the  works  of  thy  hands;  thou  hast 
put  all  things  under  his  feet;  all  sheep  and  oxen, 
yea,  the  beasts  of  the  field,  the  fowls  of  the  air, 
and  the  fish  of  the  sea."  The  Lord  has  created 
principalities  and  powers  in  heavenly  places  ;  and 
he  was  pleased  to  appoint  man  with  delegated  au- 
thority over  this  whole  world.  And  surely  he 
would  not  have  given  him  such  extensive  dominion, 
if  he  were  not  endued  with  capacities,  suitable  for 
such  an  high  station.  Thus  we  see,  man  is  raised 
high  in  the  scale  of  being,  and  greatly  advanced  in 
honour  and  glory.  How  wide  is  his  kingdom  ! 
How  numerous  his  subjects !  How  great  his 
dignity  ! 

5thly.  Man  is  a  being  capacitated  for  great  and 
noble  actions. 

His  capacity,  both  bodily  and  mental,  has  ena- 
bled him  to  rear  astonishing  and  lasting  monuments 
of  his  power  and  skill.  The  labours  of  thousands 
of  individuals  are  handed  down  in  history,  as  won- 
ders to  the  world.  But  lofty  pyramids,  vast  bridges, 
extensive  walls  and  canals,  display  a  small  portion 
of  the  genius  and  ability  of  man.  We  must  sur- 
vey every  part  of  the  habitable  globe,  from  the  be- 
ginning to  the  end  of  time,  would  we  discover  how 
vast  and  astonishing  are  the  effects  of  his  wisdom 
and  power.  Shall  we  say  mankind  have  founded 
the  most  magnificent  cities,  erected  the  most  su- 
perb edifices,  levelled  mountains  with  plains,  and 
turned  the  course  of  rivers'?  Yea,  more  than  this. 
For  wheresoever  any  traces  of  the  art  and  power 
of  human  beings  can  be  discerned,  there  may  we 


56  SERMON  IV. 

contemplate  the  effects  of  the  intelligence  and  pow- 
er of  the  mind,  which  render  the  body  its  instru- 
ment ;  and  bring  to  its  aid  all  mechanical  powers  ; 
and  which  have  effected  all  the  wonders  of  art  and 
labour,  that  any  human  being  has  ever  beheld. 
The  natural,  literary,  and  moral  world  can  furnish 
innumerable  instances  of  the  greatness  and  noble- 
ness of  human  conduct,  which  do  honour  to  human 
nature.  Both  sacred  and  profane  history  hand 
down  from  posterity  to  posterity,  examples  of  hu- 
man beings  truly  magnanimous,  worthy  of  admira- 
tion and  imitation.  Innumerable  are  their  remark- 
able deeds,  and  noble  exploits. 

Let  a  few  of  the  wonderful  things  which  man  has 
done,  be  noticed.  Adam,  we  are  informed,  gave 
names  to  all  the  beasts  of  the  field.  But,  for  such 
a  great  and  honourable  trust,  with  what  singular 
wisdom  must  he  have  been  endued  ;  or  else,  how 
peculiarly  favoured  of  heaven  !  Abraham,  by  his 
faithfulness,  obtained  blessings  for  all  the  nations 
of  the  earth.  Surely  the  Lord  must  have  been 
well  pleased  with  his  works,  thus  highly  to  have 
honoured  him.  Noah  was  the  instrument  of  saving 
the  world  from  extinction.  And  shall  we  hesitate 
to  pronounce  this  a  great  and  glorious  work  ?  Jo- 
seph, though  a  youth,  preserved  two  nations  from 
temporal  ruin.  Who  can  read  his  history,  and  not 
discern  a  varied  course  of  conduct  truly  noble,  and 
eminently  dignified  ?  Moses  delivered  the  people 
of  God  from  the  house  of  bondage,  and  led  them 
victorious  through  hosts  of  enemies  to  the  land  of 
promise.  Though  the  meekest  of  men,  his  actions 
proclaim  him  truly  magnanimous.  David  settled 
the  kingdom  of  Israel  in  peace  ;  and  Solomon 
raised  it  to  the  summit  of  national  glory.  Their 
works  bespeak  their  greatness.  Paul  in  spite  of 
Pagan  superstition,  laws  and  learning,  established 
Christianity  in  the  Heathen  world.  His  labours 
and  zeal  evince  the  mighty  nobleness  of  his  soul. 
Luther  and  Calvin,  by  the  tongue  and  with  the  pen 


SERMON  IV.  57 

of  controversy  brought  about  a  great  and  glorious 
reformation  in  the  Christian  Church.  Newton,  by 
his  discoveries  in  the  material  world ;  and  Locke 
and  Edwards  by  theirs  in  the  intellectual,  have  en- 
larged the  boundaries  of  human  knowledge  and 
human  happiness.  Franklin  in  the  cabinet,  and 
Washington  in  the  field,  by  their  united  energies 
achieved  independence,  peace  and  prosperity  for 
America.  If  we  had  time  to  survey  the  land  of 
Shinar,  where  Babel,  Babylon  and  Nineveh  stood  ; 
or  the  land  of  Egypt,  where  so  many  grand  and 
costly  pyramids,  tombs  and  temples  were  erected  ; 
or  the  famous  cities  of  Greece  and  Rome,  where 
the  nobler  efforts  of  human  power  and  genius  have 
been  still  more  amply  displayed,  we  might  find 
monuments  of  human  actions  truly  great  and  mag- 
nanimous. But  sufficient  has  been  said  to  show, 
that  man  has  capacity  for  great  and  noble  actions. 

6thly.  A  human  being  is  of  great  dignity  as  ap- 
pears from  the  great  attention  and  regard  which 
God  hath  paid  to  man. 

The  Lord  does  indeed  take  care  of  all  his  crea- 
tures ;  and  his  tender  mercies  are  over  all  his 
works  ;  but  man  has  always  been  the  favourite 
child  of  providence.  Before  he  was  brought  into 
being,  a  large  and  beautiful  world  was  provided 
for  his  habitation ;  and  ever  since  the  day  of  his 
creation,  all  nature  has  been  governed  to  contri- 
bute to  his  support  and  happiness.  For  his  good 
especially  the  sun  is  appointed  to  rule  the  day,  and 
the  moon  to  govern  the  night.  The  regular  return 
of  the  seasons,  and  a  rich  profusion  of  all  the 
blessings  of  life,  verify  the  memorable  promise  to 
man  after  the  flood.  The  Lord  has  also  given  his 
angels  charge  over  him,  to  keep  him  in  all  his 
ways.  Accordingly  they  have  appeared  from  time 
to  time,  to  instruct  him  in  duty,  to  deliver  him  from 
danger,  to  bring  him  good  tidings,  to  attend  his 
dissolution,  and  to  convey  his  departing  spirit  to 
mansions  of  everlasting  rest.     But  the  most  dis- 

8 


58  SERMON  IV. 

tinguisliing  and  astonishing  regard  and  display  of 
the  divine  attention,  benevolence  and  mercy,  are  the 
incarnation,  life  and  death  of  the  Son  of  God  for 
the  salvation  of  man.  Rebel  angels  were  passed 
by;  but  for  fallen  man,  the  Lord  said,  I  have  found 
a  ransom.  And  what  great  things  have  been  done 
for  his  redemption,  which  serve  to  show  his  vast 
importance  in  the  great  scale  of  moral  being. 
Surely  a  being  whom  the  Lord  would  thus  highly 
notice  and  regard,  must  have  a  nature  noble,  and 
of  great  dignity. 

7thly.  A  human  being  has  capacity  for  endless 
progression  in  knowledge,  holiness,  and  happiness. 

A  being  to  exist  for  ever,  and  to  behold  more 
and  more  of  the  works  of  God.  The  pre-eminence 
of  the  human  soul  over  the  spirit  of  the  animal 
creation,  is  great,  both  from  the  consideration  of 
its  native  superiour  excellence,  and  its  immortality. 
While  the  one  goes  downward,  or  perishes  with 
the  body,  the  other  goes  upward,  for  ever  expand- 
ing in  eternity.  Arguments  both  from  reason  and 
analogy  may  be  drawn  to  show  that  the  future  ex- 
istence of  human  beings  will  be  far  more  enlarged 
and  dignified  than  the  present.  All  the  transfor- 
mations of  vegetables  and  animals  in  the  present 
state,  serve  to  confirm  this  idea.  And  as  the  hu- 
man body  is  to  be  transformed  into  a  spiritual, 
glorified  body ;  so  will  the  human  soul  be  propor- 
tionally advanced,  its  faculties  enlarged,  dignified, 
and  suited  to  its  exalted  state.  Hence  man  is  ca- 
pacitated for  endless  progression  in  knowledge, 
moral  excellence,  and  felicity,  which  is  the  perfec- 
tion of  his  nature.  It  is  the  prerogative  and  per- 
fection of  Deity,  to  be  infinite  in  knowledge,  be- 
nevolence, and  blessedness.  And  it  is  the  highest 
glory  of  created  intelligent  beings,  to  be  capable  of 
endless  improvements,  and  to  resemble  more  and 
more  the  Author  of  their  being. 

Hence  man  has  not  only  a  rational,  but  an  im- 
mortal existence.     The  soul  which  is  properly  the 


SERMON  IV.  59 

man,  will  survive  the  body,  and  live  for  ever.  It 
will  survive  all  the  desolations  and  ravages  of  time, 
and  exist  to  be  the  constant  spectator  of  the  suc- 
cessive scenes  of  eternity.  The  human  soul  is  in- 
finitely superiour,  in  point  of  dignity  and  impor- 
tance, to  all  the  objects  and  creatures,  whose  exis- 
tence expires  with  time.  And  the  faculties  of  per- 
ception, memory  and  reason,  with  which  man  is 
endued,  enable  him  to  proceed  from  one  degree 
of  knowledge  to  another  in  a  constant  and  endless 
progression.  Moreover,  a  chain,  or  connexion,  runs 
through  all  the  branches  of  human  knowledge; 
so  that  the  attainment  of  one  degree  or  branch  of 
knowledge  facilitates  the  acquisition  of  another ; 
and  the  more  a  man  knows,  the  more  is  he  capable 
of  knowing.  Besides,  as  all  the  powers  and  fa- 
culties of  the  mind  brighten  and  expand  by  pro- 
per exercise  ;  so  a  man's  capacity  for  improvement 
expands,  as  the  means  and  thirst  for  improvement 
increase.  Reason  and  conscience  chiefly  consti- 
tute man  a  moral  agent,  and  render  him  capa- 
ble of  every  holy  and  virtuous  aflection.  And  as 
he  is  capable  of  growing  in  knovi^ledge  both  intel- 
lectual and  moral,  so  is  he  capable  of  growing  in 
holiness  in  a  constant  series,  and  for  an  endless 
duration.  Man  has  also  a  capacity  for  happiness, 
equal  to  his  capacity  for  knowledge  and  holiness  ; 
and  these  are  the  origin  or  grand  pillars,  which 
support  all  true  and  substantial  happiness.  Know- 
ledge and  holiness  in  the  Deity,  are  the  source  of 
all  his  happiness  and  blessedness  ;  and  angels  rise 
in  bliss  in  proportion  as  they  advance  in  knowledge 
and  holiness.  Saints  on  earth,  increase  in  happi- 
ness as  they  grow  in  grace,  and  -in  the  knowledge 
of  holy  and  divine  objects.  And  if  we  follow  man 
to  glory,  where  his  views,  his  affections,  and  his 
joys,  are  incessantly  enlarging  ;  we  may  form  some 
faint  conceptions  of  the  amazing  heights,  to  which 
man  is  capable  of  rising  in  endless  and  divine  en- 


60  SERMON  IV. 

joyments>  What  a  dignity  does  this  give  to  man ; 
and  how  near  does  it  place  him  to  principalities 
and  powers  above  ! 

INFERENCES. 

1st.  A  most  pleasing  and  sublime  idea  is  neces- 
sarily included  in  the  contemplation  of  a  human 
being. 

What  a  pre-eminence  has  man  over  all  the  crea- 
tures of  the  earth  !  How  elevated  his  station,  and 
how  abundant  his  means  of  improvement  and  en- 
joyment !  And  how  solemn  the  thought,  that  a  hu- 
man being  is  born  to  die,  and  born  for  immortality  ! 
That  while  the  animal  frame  is  mouldering  to  dust 
with  its  native  earth,  the  soul  is  with  kindred 
spirits  in  a  world  unknown.  And  what  vast  scenes 
will  yet  be  presented  to  every  one  of  the  human 
race  !  Though  the  eye  may  never  be  satisfied  with 
seeing,  nor  the  ear  filled  with  hearing,  in  the  pre- 
sent state,  yet  every  soul  will  be  satisfied  with  the 
vast  scenes  of  the  conflagration  of  the  world,  the 
general  resurrection,  and  the  final  judgment  day. 
Must  every  human  being  be  a  companion  of  holy 
angels  or  of  the  spirits  of  darkness  for  ever  I  Such 
a  reflection  should  fill  our  minds  with  solemnity. 
The  scenery  of  this  life  is  truly  wondrous  and 
majestick,  but  boundless  scenes  await  us.  Hence 
the  very  idea  of  a  human  being,  is  a  thought  of 
inconceivably  vast  importance.  "Eternity!  thou 
pleasing,  dreadful  thought !" 

2dly.  We  see  the  vast  importance,  of  cultivating 
and  improving  our  minds  in  all  the  useful  branches 
of  human  knowledge. 

Next  to  religion,  extensive  knowledge  in  the 
various  arts  and  sciences,  is  the  brightest  orna- 
ment of  human  nature.  Such  an  acquisition  en- 
larges, strengthens  and  polishes  the  human  soul, 
and  sets  its  beauty  and  dignity  in  a  clear  light. 
Learning  has   made    astonishing   distinctions   a- 


SERMON  IV.  61 

rnong  the  different  nations  of  the  earth.  Those 
nations,  who  have  enjoyed  the  enlightening  beams 
of  science,  have  appeared  like  a  superiour  order  of 
beings,  in  comparison  with  those,  who  have  drag- 
ged out  their  lives  under  the  dark  and  gloomy 
shades  of  ignorance.  All  our  natural  powers  are 
so  many  talents,  which,  in  their  nature,  lay  us  un- 
der moral  obligations  to  improve  them  to  the  best 
advantage.  We  were  made  to  live  an  active  life  ; 
to  be  the  servants  of  God,  and  beneficial  to  each 
other.  Knowledge  and  learning  are  of  great  utili- 
ty in  every  station  of  life  ;  therefore  we  cannot 
reach  the  summit  of  usefulness,  and  attain  the  great 
end  of  our  being,  without  cultivating  our  mental 
powers  according  to  our  opportunities  and  ability, 
that  we  may  be  the  more  extensively  useful  in  both 
the  civil  and  moral  world.  Moreover,  the  arts  and 
sciences,  when  properly  cultivated,  tend  to  promote 
genuine  religion  ;  therefore,  they  are  called  its 
handmaid.  They  serve  to  enlarge  and  exalt  our 
views  in  relation  to  the  works  and  perfections  of 
God  ;  and  they  do  clearly  define  and  make  known 
our  varied  relations  and  obligations  towards  him, 
and  towards  our  fellow  men.  Hence  the  impor- 
tance of  their  cultivation  for  the  improvement  of 
our  minds  and  for  more  extensive  usefulness. 

3dly.  This  subject  may  assist  us,  in  ascertain- 
ing the  proper  boundaries  of  human  attainments 
in  knowledge. 

Our  rational  powers,  it  is  often  said,  are  limited  ; 
and  therefore,  all  our  intellectual  pursuits  and  im- 
provements must  be  limited.  This  is  doubtless 
true. — But,  unless  men  attempt  to  pry  into  things, 
which  surpass  created  powers  and  faculties,  I  do 
not  know,  that  they  transgress  the  boundaries  of 
human  attainments.  All  that  divines  or  philoso- 
phers have  to  determine,  is,  whether  the  proposed 
subjects  require  more  than  created  abilities  to  in- 
vestigate them  ;  for  the  human  soul  will  be  eter- 
nally increasing  in  knowledge.     If  the  subject  re- 


62  SERMON  IV. 

quire  more  than  created  abilities,  it  is  in  vain  to 
proceed  :  If  they  do  not,  we  have  the  same  grounds 
to  proceed  that  men  ever  had  to  attempt  any  new 
discoveries. 

4thly.  We  may  see  from  this  subject,  that  the 
responsibility  of  human  beings  must  be  great. 

As  their  station  in  the  great  scale  of  being  is 
elevated,  so  they  have  opportunity  of  doing  much 
good,  by  wisely  improving  the  talents  entrusted  to 
their  charge.  They  who  have  knowledge,  wealth, 
influence,  or  any  other  talents,  should  improve 
them  as  wise  and  faithful  stewards  of  their  Lord 
and  Master.  In  what  station  soever  we  are  placed, 
we  are  not  to  act  merely  with  a  view  to  our  own 
ease  and  interest,  but  for  the  good  of  the  commu- 
nity. Opportunities  of  education  and  religious 
instruction,  natural  and  acquired  abilities,  the  calls 
of  Providence  and  conscience  ;  all  social,  civil, 
and  religious  means  and  privileges,  will  be  brought 
to  view  at  the  great  day  of  retribution.  And  who 
does  not  feel  that  his  responsibility  is  great  *?  Even 
though  some  have  far  more  extensive  opportunities 
and  privileges  than  others,  who  can  say  that  only 
one  talent  is  committed  to  his  charge  ?  But  whether 
we  spend  our  probationary  state  in  the  ways  of 
wisdom  or  folly,  our  responsibility  will  at  last  ap- 
pear to  be  momentously  great. 

Delightful  indeed  the  contemplation  of  a  human 
being  in  all  his  relations  and  dignity,  if  he  walk  in 
wisdom's  ways  ;  but  dreadful  reflection  to  live  and 
die  an  apostate  from  God,  and  from  all  the  glories 
of  his  moral  kingdom.  Then  may  our  souls  and 
bodies  be  dedicated  to  Him  and  all  our  talents  con- 
secrated to  his  glorious  service  both  now  andfor  ever 
more.     Amen. 


SERMO]^f  V. 


MAN  URGED  TO  ACT  WORTHILY  OF  HIS  DIGNIFIED  NATURE, 


1  KINGS  II.  3. 

Show  thyself  a  Man. 

Having  in  the  preceding  discourse  pointed  out 
some  of  the  characteristicks  of  a  human  being,  the 
way  is  prepared  to  show  how  human  beings  should 
conduct,  would  they  show  themselves  men,  or  act 
as  becometh  rational,  accountable,  and  immortal 
beings. 

The  first  thing  they  have  to  do,  is  to  cease  to  do 
evil,  and  learn  to  do  well. 

There  are  none  who  have  not  gone  astray ;  for 
the  word  of  God  asserts,  the  whole  world  lieth  in 
wickedness.  How  then  does  it  become  man  to 
refrain  from  every  ignoble  act  which  degrades  his 
nature,  and  to  cultivate  all  manly  and  noble  virtues 
which  are  consonant  to  his  important  station.  Let 
him  that  has  stolen,  steal  no  more.  Let  those  who 
imprudently  have  wounded  the  feelings  of  a  friend, 
or  injured  their  neighbour  or  themselves  by  their 
evil  ways,  be  watchful  for  the  future.  Whether 
mankind  have  transgressed  in  a  greater  or  less  de- 
gree, the  voice  of  wisdom  calls  to  immediate  re- 
formation. Aged  sinners  and  bold  transgressors 
may  well  forbear ;  and  surely,  since  youth  are  ra- 
tional, accountable,  and  immortal  beings,  they 
should  readily  turn  from  that  which  is  evil,  and 
cleave  to  that  which  is  good. 

The  subject  has  been  considered  in  its  fairest 
view,  or  on  the  bright  side  of  the  question.  Hence, 


64  SERMON  V. 

the  picture,  which  is  now  to  be  drawn,  is  of  a 
dark  and  gloomy  nature.  It  is  not  my  design, 
however,  to  bring  to  view  the  awfully  abominable, 
outbreaking  crimes,  and  horribly  ravaging  moral 
desolations,  which  have  suddenly  swept  away  in- 
dividuals, and  overwhelmed  nations.  It  will  be 
sufficient  to  notice  some  of  the  sins  of  man,  which 
are  not  so  notoriously  sad  and  ruinous  in  their  im- 
mediate external  consequences. 

But  what  melancholy  truths  would  be  delineated, 
if  we  had  only  a  faint  picture  presented  of  the  im- 
piety and  ungodliness,  with  which  the  earth  is  filled ! 
Not  only  heathen  lands,  but  also  those  that  are 
called  Christian,  attest  that  man  has  shamefully  de- 
graded himself  by  his  extreme  aversion  to  the  wor- 
ship of  the  only  living  and  true  God.  Do  our  souls 
shudder  at  the  thought  of  human  crimes  and  woes, 
which  have  overwhelmed  the  world  by  reason  of 
fallen  man,  seeking  to  injure  and  destroy  his  fel- 
low men?  Sad  reflection  indeed!  But  has  not 
heaven  been  insulted  1  Has  it  no  complaint  against 
the  sons  of  men  ?  Hear,  and  let  our  souls  be  as- 
tonished. They  are  charged  with  the  direful  sins 
of  robbing  God,  of  changing  the  truth  of  God  into 
a  lie,  and  of  worshipping  and  serving  the  creature 
more  than  the  Creator.  The  crown,  the  glory,  and 
the  excellence  of  any  intelligent  being  is  truly  de- 
parted, when  he  refuses  to  render  to  his  Maker  that 
homage  which  is  his  due.  This  is  the  great  degra- 
dation and  abasement  of  the  noble  creature  man, 
in  his  apostate,  fallen  state. 

2dly.  Would  mankind  show  themselves  men, 
they  should  be  honest  in  their  dealings  with  one  an- 
other. 

It  is  a  common  proverb,  that  honesty  is  the  best 
policy.  This  may  be  a  good  reason  for  upright- 
ness in  secular  transactions  ;  but  a  still  better  can 
be  given.  It  is  morally  fit  and  equitable  to  regard 
the  welfare  of  others  as  our  own.  Whatever  rea- 
sons we  can  advance  in  behalf  of  our  own  pros- 


SERMON  V.  65 

perity  as  it  respects  the  comforts  of  this  life,  the 
same  can  be  alleged  in  behalf  of  others.  They 
have  wants  in  general  with  our  own  selves ;  and 
have  as  delicate  sensibility  of  pain  and  injury,  when 
wronged  or  defrauded.  Peace  of  conscience,  in- 
dividual happiness,  and  the  publick  good,  demand 
all  men,  not  only  to  look  to  their  own  welfare,  but 
also  to  that  of  others.  In  all  the  common  contracts 
and  pursuits  of  mankind  towards  each  other,  would 
they  consult  mutual  benefit,  how  many  evils  would 
be  banished  from  the  world.  Peace,  prosperity, 
and  moral  fitness  call  for  uprightness  between  man 
and  man  in  their  daily  intercourse.  And  since  they 
are  rational  and  accountable  beings,  they  should 
ever  be  mindful  of  the  golden  rule,  "  As  ye  would 
that  men  should  do  unto  you,  do  ye  even  so  unto 
them  ;  for  this  is  the  law  and  the  prophets." 

3dly.  Temperance  becometh  rational  and  ac- 
countable beings 

It  is  not  my  design  in  this  place  to  bring  to 
view  the  loathsome  spectacle  of  persons  in  the 
most  degrading  state  of  intoxication  ;  nor  to  draw 
a  picture  of  wretchedness  in  consequence  of  for- 
tune squandered,  and  families  reduced  to  extreme 
poverty.  It  is  suflScient  to  hint  at  the  human  woes, 
with  which  the  earth  is  filled  in  ten  thousand  ways, 
in  consequence  of  profuse,  excessive  intemperance. 
It  may  be  observed,  the  Lord  designs  that  man 
should  eat,  and  drink,  and  enjoy  the  good  of  his 
labour.  Still,  to  abuse  the  divine  bounty  by  daily 
excessive  eating  or  drinking,  is  not  only  a  sin 
against  God,  but  destructive  to  happiness  and  ruin- 
ous to  the  soul.  Intemperance,  though  not  carri- 
ed to  the  greatest  excess,  is  a  barrier  to  the  most 
refined  feelings  of  literary  and  social  life,  and  a 
shield  to  prevent  divine  truth  from  having  its  pro- 
per force  on  the  mind.  The  truly  temperate  have 
superiour  advantages  of  present  comfort  and  use- 
fulness.    Duty,  present  enjoyment,  and  prospects 

9 


66  SERMON  V. 

of  futurity,  call  upon  man  as  a  rational  and  ac- 
countable being,  to  live  temperately. 

The  horse  and  mule,  and  other  animals,  which 
indulge  themselves  in  sensual  gratifications,  are 
incapable  of  extending  their  views  by  moral  and 
intellectual  improvements.  But  it  is  beneath  the 
dignity  of  man,  who  has  an  immortal  spirit,  to  be 
lavish  in  the  pleasures  of  sense  ;  for  thus  he  weak- 
ens the  noble  powers  of  his  soul,  and  retards  his 
progress  in  moral  and  rational  attainments.  Still, 
many  of  the  human  race  place  themselves  on  a  le- 
vel with  the  beasts,  and  some  sink  themselves  be- 
neath them.  How  have  many  by  their  intemper- 
ance and  rashness  rendered  themselves  unfit  for 
the  duties  of  religion,  or  mental  improvement,  and 
incapable  of  the  common  actions  of  life.  They 
have  greatly  blunted  the  power  of  perception, 
weakened  memory  and  reason,  and  deceived  and 
seared  their  conscience.  How  aflfecting  the  sight 
to  behold  a  man  of  strong  mental  powers  reduced 
to  a  mere  idiot  by  his  excesses  in  animal  indul- 
gences ! 

4thly.  They  who  would  show  themselves  men, 
will  be  careful  to  avoid  evil  speaking. 

As  speech  is  one  of  the  great  means  of  commu- 
nicating ideas  from  man  to  man,  so  various  are  the 
arguments,  and  powerful  the  motives,  which  might 
be  oflfered  to  dissuade  from  defamation.  It  should 
be  avoided  ;  for  it  is  a  great  perversion  and  abuse 
of  the  tongue.  This  little,  but  important  member, 
was  designed  for  social  and  interesting  conversa- 
tion, to  promote  the  dearest  interests  of  society, 
and  to  proclaim  the  praises  of  the  Author  of  na- 
ture. But  how  lamentable  the  perversion,  when  it 
is  drawn  forth  to  slander,  instead  of  giving  coun- 
sel to  the  ignorant  and  wandering,  of  encouraging 
the  timid,  of  consoling  the  afflicted,  and  promot- 
ing the  peace  and  happiness  of  individuals  and  the 
comnmnity !  Shall  it  be  said  that  words  are  a 
cheap  gift  ?     And  shall  not  they  be  granted,  when 


SERMON  V.  ^i 

they  can  promote  human  felicity  in  ten  thousand 
ways?  Or  shall  evil  speaking  be  indulged,  and 
shoot  forth  instruments  of  cruelty,  like  fire-brands, 
arrows,  and  death  I 

Man  should  refrain  from  the  practice,  as  it  ma- 
nifests a  base  spirit,  and  is  the  dialect  of  the  re- 
gion below.  When  any  one  is  active  in  exagger- 
ating the  faults  or  failings  of  others,  and  of  spread- 
ing them  abroad,  a  low  mind  is  characterized.  A 
man  of  noble  sentiments,  would  rather  commend 
than  defame  his  neighbour.  His  liberal  soul  would 
shrink  at  the  thought  of  the  painful  and  degrading 
task. 

Persons  addicted  to  evil  speaking,  are  generally 
paid  by  retaliation.  They  who  are  censorious  and 
bitter  towards  others,  have  the  same  measure  met- 
ed out  to  them  again,  and  frequently  pressed  down 
and  running  over.  If  the  person  injured  should 
not  retaliate,  yet  others  see  the  failings,  and  will 
publish  the  faults  of  those  who  render  their  tongues 
instruments  of  injury  to  their  fellow  men.  Then, 
from  motives  of  policy,  a  prudent  man  would  guard 
his  tongue  against  slander,  lest  he  be  repaid  in  the 
same  base  coin. 

Evil  speakers  destroy  their  own  peace  and  com- 
fort. They  frequently  reproach,  in  the  heat  of 
passion.  But,  in  time  of  cool  reflection,  how  are 
they  frequently  pained  with  keen  self-mortifica- 
tion. When  they  behold  the  person  whose  inter- 
est they  should  have  viewed  with  tenderness,  but 
whose  character  they  have  sought  to  injure,  how 
will  shame  and  conscious  guilt  fill  their  breast,  bite 
like  a  serpent,  and  sting  like  an  adder.  Thus  in- 
ward peace  is  destroyed,  which  is  of  more  value 
than  rubies.  They  who  are  ready  to  seize  every 
opportunity  to  speak  evil  of  others,  will  find  no 
time  for  their  troubled  souls  to  rest.  They  may 
discover  so  many  faults  or  failings  among  man- 
kind, that  before  they  shall  have  thoroughly  circu- 


68  SERMON  V. 

lated  one  slanderous  report,  they  will  be  hurried 
on  with  another. 

Every  man  should  ever  be  careful  to  guard  his 
tongue,  from  the  consideration  that  the  pernicious 
effects  of  evil  speaking  on  individuals  and  the 
community  can  never  be  remedied.  They  who 
publickly  injure  others  by  slander,  put  it  beyond 
their  power  to  prevent  the  injury  from  spreading, 
even  if  they  should  truly  repent  of  their  evil  con- 
duct. Like  the  main-spring  of  a  watch,  or  like 
the  principal  wheel  in  some  complicated  machinery, 
which  moves  various  other  wheels,  so  one  tongue 
frequently  excites  to  motion  ten  thousand  other 
tongues.  And  what  is  the  ability  of  a  slanderer, 
even  though  penitent,  to  prevent  the  evils  which 
he  has  done  from  spreading  wide,  like  a  raging 
pestilence  ?  How  pleasing,  how  benignant,  how 
extensive  are  the  goodly  effects  of  speech,  when 
properly  directed  !  But  how  sad,  how  melancholy, 
how  pernicious  its  devastations,  when  perverted  ! 

5thly.  Would  men  conduct  as  becometh  rational 
and  accountable  beings,  they  will  not  take  the 
name  of  the  Lord  in  vain. 

Profanity  is  a  sin  highly  provoking  to  God,  and 
offensive  to  every  serious  or  refined  mind.  No 
person,  who  continues  in  a  course  of  profane 
swearing,  has  any  ground  to  expect  the  forgive- 
ness of  his  transgression.  Hear  the  injunction  ; 
"  Thou  shalt  not  take  the  name  of  the  Lord  thy  God 
in  vain  ;  for  the  Lord  will  not  hold  him  guiltless, 
thattaketh  his  name  in  vain." 

It  would  be  painful  to  hear  the  name  of  a  wor- 
thy friend  used  on  every  trifling  occasion,  in  a  fool- 
ish and  disgusting  manner.  Jjut  how  guilty,  how 
hardened  must  he  be,  who  with  the  greatest  levity 
will  trifle  with  the  sacred  names  of  the  supreme 
Being  ?  Ratiier  let  horror  seize  the  soul,  and  con- 
fusion cover  the  face  of  a  human  being,  than  that 
his  lips  should  belcii  forth  cursing  and  blasphemy. 


SERMON  V.  69 

Perhaps  we  may  expect  to  hear  the  drunkard 
and  abandoned  profligates  bid  defiance  to  heaven, 
and  profane  tlie  name  of  God  ;  but  shall  persons 
of  refined  manners,  shall  parents,  shall  magistrates 
be  guilty  of  profane  swearing  1  Then  shall  the 
land  mourn,  and  the  prospects  of  the  rising  gene- 
ration be  darkened.  How  foolish  and  wicked,  how 
unbecoming  and  degrading  to  a  rational  accounta- 
ble being,  is  the  taking  of  the  name  of  the  Lord  in 
vain.  At  the  very  mention  of  his  dread,  sacred 
name,  the  seraph's  golden  harp  is  silent ;  and  Sa- 
tan, who  at  times  is  proud  on  his  throne,  then  stands 
appalled.  And  now  shall  man,  a  worm  of  the 
dust,  shall  vile  man  dare  blaspheme  the  God  of 
heaven  ? 

6thly.  They  who  would  show  themselves  men, 
will  be  forbearing  towards  one  another. 

Who  is  there,  that  does  not  need  the  forbear- 
ance of  his  fellow  men  ?  Where  is  the  man,  who 
has  never  transgressed,  or  never  injured  any  of  his 
fellow  mortals  ?  Unless  one  can  be  presented,  who 
is  perfectly  free  from  censure  in  all  his  ways,  the 
duty  is  naturally  and  universally  binding.  But  how 
does  the  world  abound  with  offences  from  faults 
and  fiiilings,  and  how  suitable  the  exhortation,  "  Be 
ye  kind,  forbearing  one  another  in  love."  Without 
mutual  forbearance,  the  sweets  of  social  life  would 
be  greatly  embittered  and  society]dissolved.  How 
compassionate,  forbearing,  and  long-suffering  is 
the  Lord  towards  a  sinful  world  !  Well,  then,  may 
frail,  mortal  man,  both  from  interest  and  duty,  be 
forbearing  towards  his  fellow  mortal. 

7thly.  Human  beings  should  not  consider  it  be- 
neath their  dignity  to  reverence  and  worship  their 
Creator. 

Shall  beings,  bound  to  the  judgment-bar  of  God, 
cast  off'  fear  and  restrain  prayer  before  him  !  Shall 
holy  angels  fall  prostrate  and  worship  day  and 
night  in  his  presence  ?  ^^nd  shall  mankind  ex- 
claim, "  What  is  the  Almighty,  that  we  should  serve 


70  SERMON  V. 

him ;  and  what  profit  should  we  have,  if  we  pray 
unto  him  ?"  Be  astonished,  O  heavens  !  And  trem- 
ble, O  earth  !  Not  only  revelation,  but  the  light  of 
reason,  and  conscience,  call  upon  all  human  beings 
to  show  themselves  men,  by  reverencing  and  wor- 
shipping their  Creator  and  finalJudge. 

To  every  man  not  lost  to  all  sense  of  intellectual 
and  moral  worth,  the  gospel  must  be  highly  pre- 
cious. Since  all  have  sinned,  and  come  short  of 
the  glory  of  God,  therefore  by  the  deeds  of  the 
law  shall  no  flesh  be  justified  in  his  sight.  But,  be- 
cause salvation  cannot  flow  to  mankind  as  to  holy 
beings  who  never  fell,  shall  they  not  rejoice  in  the 
way  of  salvation  by  grace,  and  in  the  title  of  re- 
deemed sinners!  Rebels  may  well  be  ashamed  of 
their  crimes,  which  degrade  their  natures  ;  but 
how  unbecoming  for  criminals  to  spurn  at  the  idea 
of  repentance  and  pardon.  The  doctrines  and 
duties  of  the  gospel,  are  most  reasonable  ;  and  how 
honourable  must  they  be  to  make  children  of  wrath, 
heirs  of  heaven.  The  crown  is  fallen  from  the 
head  of  man  by  reason  of  sin ;  and  it  is  only 
through  the  gospel,  that  he  can  be  crowned  with 
glory,  honour,  immortality,  and  eternal  life.  The 
glorious  gospel  of  Jesus  Christ  is  worthy  of  rich 
and  poor,  bond  and  free,  noble  and  ignoble.  But 
shall  we  despise  that,  which  is  worthy  of  all  ac- 
ceptation ?  Ashamed  of  Jesus !  yes,  I  may,  when 
I  have  no  sins  to  wash  away.  Man's  highest  in- 
terest for  time  and  eternity,  the  honour  and  glory 
of  God,  forbid  that  human  beings  should  be 
ashamed  to  embrace  and  profess  the  gospel  of  the 
Lord  and  Saviour  Jesus  Christ. 

INFERENCES. 

How  unwise  for  men  not  to  conduct  asbecometh 
rational  and  accountable  beings. 

A  contrary  course  is  attended  with  vanity  and 
vexation  of  spirit.      Departures  from  the  path  of 


SERMON    V.  71 

rectitude  and  rationality  are  followed  with  disap- 
pointment, pain,  and  remorse.  Human  beings, 
who  have  reason,  conscience,  and  the  word  of 
God,  for  their  direction  in  the  path  of  duty  and  of 
eternal  life,  must  have  a  painful  task,  to  bid  them 
defiance  and  act  irrationally.  Surely  it  is  a  folly  for 
any  one  to  continue  in  sin,  merely  because  he  has 
transgressed.  And  if  any  feel  the  weight  of  ag- 
gravated guilt,  why  should  they  continue  to  increase 
their  hardness,  and  still  add  to  their  treasure  of 
wrath  1 

Religion  is  the  ornament  and  perfection  of  hu- 
man nature ;  and  the  man  of  true  religion  is  the 
man  of  immortal  honour.  Pain,  poverty,  sickness, 
and  death,  may  indeed  veil,  but  they  cannot  destroy 
his  moral  dignity,  which  sometimes  shines  with 
more  resplendent  glory  under  all  the  clouds  and 
storms  of  life.  When  the  mind  is  animated  with 
religious  and  holy  affections,  then  a  man  appears 
truly  noble,  whether  he  be  in  distress,  or  even  in 
the  agonies  of  death.  It  is  genuine  religion,  or 
heavenly  vt^isdom,  which  spreads  the  greatest  glory 
around  any  human  character.  It  was  this  gracious 
and  heavenly  adorning,  this  glorious  crown  of  pre- 
cious jewels,  that  exalted  Abraham,  Solomon,  and 
Paul  above  the  wise  men  of  the  Pagan  world. 

2dly.  This  subject  should  excite  alarm  in  the 
breasts  of  impenitent  sinners. 

All  men  are  fallen  beings,  guilty  in  the  sight  of 
God  ;  and  the  impenitent  refuse  to  apply  to  the 
blood  of  Christ,  which  alone  can  cleanse  from  sin. 
They  choose  the  road  which  is  moral  darkness  and 
death  ;  and  reject  the  proffered  salvation  of  the  gos- 
pel, in  which  alone  life  and  immortality  are  brought 
to  light.  Perhaps  they  are  much  delighted  in  ani- 
mal gratifications,  much  engaged  in  the  aftairs  of 
this  world,  or  much  interested  for  mental  improve- 
ment, wherefore  they  strive  to  keep  the  solemn  and 
awful  realities  of  eternity  from  their  minds.  But, 
in  the  invisible  and  eternal  world,  their  utmost  en- 


72  SERMON  V. 

deavours  will  be  in  vain  as  to  the  secluding  such 
melancholy  reflections.  They  will  have  constant 
and  increasing  displays  of  the  divine  perfections 
eternally  rising  to  their  view.  They  must  be  for 
ever  increasing  in  knowledge  ;  and  how  dreadful 
the  thought,  that,  as  their  knowledge  increases,  so 
will  their  wickedness  and  misery  increase.  Who 
can  endure  the  thought  of  lying  down  in  sorrow  and 
keen  despair,  and  before  him  view  sorrows  eternally 
rising  and  increasing.  In  eternity  the  Lord  will 
display  the  greatness,  the  majesty,  and  holiness  of 
his  character  to  all  finite  intelligent  beings;  and  such 
displays  will  kindle  the  flames  of  hell  in  the  souls 
of  the  damned.  How  dreadful  to  the  impenitent 
reader  or  hearer  must  be  these  reflections  ! 

3dly.  What  encouraging  and  goodly  prospects 
to  all  those  who  are  walking  as  becometh  rational 
and  accountable  beings. 

So  far  as  any  thus  walk,  so  far  they  pursue  the 
path  of  true  happiness.  They  are  pursuing  their 
present  peace  and  comfort,  and  future  even  ever- 
lasting blessedness.  They  have  no  reason  to  be 
weary  in  well  doing,  for  shortly  they  will  hear  their 
Saviour's  glorious  plaudit,  "  Well  done  goqd  and 
faithful  servants,  enter  ye  into  the  joy  of  your  Lord." 
What  a  glorious  recompense  of  reward !  "  For 
eye  hath  not  seen,  nor  ear  heard,  neither  hath  it 
entered  into  the  heart  of  man  to  conceive  of  the  joys 
which  God  hath  prepared  for  those  that  love  him." 
They  will  not  only  be  for  ever  free  from  pain,  and 
complete  in  bliss  ;  but  they  will  be  for  ever  mak- 
ing nearer  approaches  to  the  fountain  and  source 
of  moral  excellence  and  blessedness.  After  mil- 
lions of  ages  shall  have  rolled  away,  their  know- 
ledge and  joys  will  rise  higher  and  higher.  Motives 
and  prospects  of  infinite  weight  to  induce  mankind 
to  conduct  as  becometh  rational,  accountable,  and 
immortal  beings.     Amen. 


SEUMON  VI. 

ENVY,  ONE  OF  THE  BASEST  PASSIONS  OF  THE  HUMAN  BREAST. 


ESTHER  V.  13. 

Yet  all  this  availeih  me  nothing,  so  long  as  I  see  Mordecai, 
the  Jew,  sitting  at  the  king^s  gate 

Christian  friends,  what  is  the  great  end  of  divine 
revelation  ?  The  apostle  Timothy  responds,  "All 
scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  iil  righteousnes  ;  That  the  man  of 
God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works." 

Hence  \ve  have  this  confession  of  Haman  re- 
corded as  a  reproof  and  warning  to  all  mankind. 
The  history  concerning  him  and  Mordecai  is 
fraught  with  instruction,  to  show  how  sudden  and 
how  great  may  be  the  changes  either  of  human 
exaltation,  or  human  abasement.  The  one  through 
envy,  experienced  a  most  degrading  fall ;  the  other, 
in  consequence  of  his  uprightness,  was  raised  to 
very  distinguished  honours.  Haman  told  his  friends 
of  the  glory  of. his  riches,  the  multitude  of  his  chil- 
dren, and  all  the  things  wherein  the  king  had  pro- 
moted him,  and  how  he  had  advanced  him  above 
the  princes  and  servants  of  the  king.  He  said 
moreover,  yea,  "  Esther,  the  queen,  did  let  no  man 
come  in  with  the  king  unto  the  banquet  that  she 
had  prepared,  but  myself;  and  to-morrow,  I  am 
invited  unto  her  also  with  the  king.  Yet  all  this 
availeth  me  nothing,  so  long  as  I  see  Mordecai  the 
Jew  sitting  at  the  king's  gate."    What  then  1  The 

10 


74  SERMON  VI. 

envious  man  resolves  not  only  on  the  destruction 
of  Mordecai,  but  also  on  the  entire  extinction  of 
the  Jews,  his  kindred. 

My  object  in  this  discourse  is  to  show,  that  envy 
is  one  of  the  basest  passions  of  the  human  breast, 
and  dreadful  in  its  effects. 

But  what  is  envy  ?  Envy  is  that  affection  of  the 
human  heart,  which  grudges  to  others  that  respect 
or  prosperity,  which  is  supposed  to  attend  them. 
Or,  envy  is  a  sensation  of  uneasiness  and  disquiet, 
arising  from  a  selfish  heart,  in  view  of  the  advan- 
tages of  others,  and  accompanied  with  malignity 
towards  them.  Rachel  envied  her  sister  Leah,  be- 
cause of  her  fruitfulness.  Joseph's  brethren  en- 
vied him,  because  his  father  loved  him.  Saul  en- 
vied David,  because  he  considered  him  as  a  com- 
petitor for  the  crown.  Haman  envied  Mordecai 
any  honour,  because  he  hated  him.  And  the  Jews 
envied  Paul  and  Barnabas,  because  they  preached 
the  gospel. 

"  The  more  common  objective  excitements  of 
envy  are  accomplishments  of  mind  and  person  ; 
advantages  of  birth,  rank,  and  fortune  ;  and  supe- 
riour  success  in  worldly  pursuits.  Distinguished 
superiority  in  genius,  learning,  eloquence,  or  emi- 
nence in  any  of  those  arts  or  sciences,  which  at- 
tracts the  notice  of  the  world,  often  becomes  the 
painful  occasion  of  inflating  this  spirit  in  the  bo- 
soms of  those  who  have  a  similar  object  of  pur- 
suit. Persons  of  inferiour  station  are  prone  to 
scrutinize  those  above  them  in  point  of  privileges, 
with  an  evil  eye,  as  engrossing  to  themselves  all 
the  comforts  of  life.  But  the  order  of  society  re- 
quires a  distinction  of  ranks  to  exist ;  hence  men 
are  formed  for  mutual  assistance,  and  with  a  diver- 
sity of  talents  for  usefulness.  Thus  when  envy 
forms  the  ruling  passion  of  man,  he  exhibits  a 
character  universally  odious.  Whether  rich  or 
poor,  prosperous  or  adverse,  they  who  are  stung 
with  this  adder,  and  sufter  its  poison  to  infuse  itself 


SERMON  VI.  75 

into  their  vitals,  manifest  a  sense  of  their  inferiori- 
ty, and  unwillingly  become  the  adulators  of  another 
man's  success,  or  pay  homage  to  that  merit,  from 
which  they  endeavour  to  detract." 

But  the  nature  and  effects  of  envy  will  be  the 
more  clearly  pointed  out,  by  showing  from  various 
considerations,  that  mankind  should  not  harbour 
this  monster  in  their  breast.       ,   ' 

1st.  Envious  feelings  are  unreasonable. 

As  it  respects  moral  motives  and  actions,  it  is 
the  province  of  reason  to  point  out  the  advantages 
or  disadvantages  of  any  course  of  moral  conduct. 
But  what  are  the  benefits  arising  from  envy,  either 
to  individuals  or  the  community  ?  Surely  neither 
envy  nor  its  operations  were  any  real  gain  to  Ha- 
man  or  his  friends.  The  same  melancholy  truth 
may  be  said  concerning  every  individual,  who  has 
been  guided  by  envious  feelings.  The  brethren 
of  Joseph,  Saul,  and  Haman,  had  sad  experience 
to  convince  them,  that  envious  feelings  and  envi- 
ous treatment  of  others,  were  most  unreasonable. 
And  at  the  present  day,  they  who  cherish  a  spirit 
of  envy  towards  others,  whether  towards  those 
whom  they  hate,  or  towards  their  enemies,  will  to 
their  own  cost,  reap  the  reward  of  unreasonable 
doings.  To  envious  men  the  advantages  of  others, 
prove  their  disadvantages.  Why  was  not  Haman 
contented?  and  why  did  he  not  richly  enjoy  the 
favours  conferred  upon  him  l  The  reason  he  assigns 
in  the  words  of  the  text :  "  All  this  availeth  me  no- 
thing, so  long  as  as  I  see  Mordecai,  the  Jew,  sitting 
at  the  king's  gate." 

The  Jirst  rismgs  of  envy  should  be  resisted ; 
for  it  dries  up  all  the  comforts  of  the  envious  man. 
How  did  the  brethren  of  Joseph  mar  their  own  en- 
joyments by  their  envy  towards  him  !  This  spirit 
excited  such  hatred  in  their  breasts,  that  they  could 
not  speak  peaceably  with  him.  Envy  laid  waste 
the  comforts  of  Saul,  although  he  was  clothed  with 
royalty.     And  hear  Haman,  though  in  the  midst  of 


76  SERMON  VI. 

prosperity  and  grandeur,  exclaim,  "Yet  all  this 
availeth  me  nothing,  so  long  as  I  see  Mordecai, 
the  Jew,  sitting  at  the  king's  gate."  The  neglect 
of  an  individual  more  than  counterbalanced  all 
his  affluence,  and  put  an  end  to  his  enjoyment. 
Though  a  nation  trembled  before  him,  and  did  him 
reverence,  yet  because  this  Jew  refused  to  bow  be- 
fore him,  envy  fired  his  soul  with  impatience  and 
malice.  What  a  trifling  incident  this,  so  complete- 
ly to  destroy  a  man's  peace !  And  how  in  ten 
thousand  ways  are  envious  men  liable  to  be  dis- 
composed by  the  most  frivolous  circumstances ! 
How  small  a  matter  can  spoil  all  the  satisfaction 
of  the  envious,  even  if  they  have  reached  the  sum- 
mit of  human  greatness !  Immense  riches,  glory, 
and  honour,  gave  not  Haman  so  much  pleasure  as 
he  felt  pain  from  one  man's  disrespect.  How  soon 
are  all  the  comforts  of  an  envious  man  blasted ! 

2dly.  The  spirit  of  envy  reigns  only  in    low, 
selfish  minds. 

A  person  of  a  generous  and  noble  disposition, 
will  rejoice  at  the  prosperity  and  felicity  of  others  ; 
but  an  ignoble  and  envious  soul  is  grieved  and  cha- 
grined in  view  of  their  success  and  happiness. 
While  a  liberal  man  exercises  sympathy  with  his 
fellow  men  in  time  of  their  distress,  an  envious  and 
base  man  is  delighted  with  their  calamities.  Nor 
is  envy  confined  to  persons  of  low  circumstances 
in  life  ;  but  boasts  of  the  rich  and  great  as  her  vo- 
taries. The  prosperity  and  elevation  of  Haman 
did  not  secure  him  from  exercising  envious  feelings 
of  the  most  degrading  nature.  How  did  his  soul 
glow  with  the  livid  flame,  in  view  of  the  peace 
of  one  whom  he  scorned  to  notice.  But  the 
more  elevated  his  station,  the  more  selfish  and  con- 
tracted must  be  his  mind,  to  be  filled  with  envy 
towards  one  whom  he  considered  so  much  his  infe- 
riour.  Those  who  possess  the  spirit  of  Haman, 
have  a  most  selfish  spirit.  Persons  of  benevolent 
feelings  would  be  glad  in  view  of  what  made  him 


SERMON  VI.  77 

sorry.  The  enlarged  soul  is  pleased  with  the  pros- 
perity of  superiours,  inferiours,  or  equals.  But 
how  contracted  must  be  the  mind  to  be  grieved 
and  sad  in  view  of  those  things  that  ought  to  yield 
enjoyment. 

3dly.  Envy  is  not  merely  against  our  fellow  men, 
but  it  is  against  the  providence  of  God. 

The  Lord  has  not  only  the  keys  of  life  and  of 
death  in  his  hand  ;  but  he  giveth  the  kingdom  to 
whomsoever  he  will.  It  was  divine  providence, 
that  rendered  Joseph  so  beloved  by  his  father,  and 
raised  him  to  be  governour  over  all  Egypt.  There- 
fore his  brethren,  in  envying  him,  murmured  against 
God.  It  was  an  invisible  hand  that  had  raised  Da- 
vid to  the  throne,  and  which  caused  favour  to  be 
shown  to  Mordecai.  And  Saul  and  Haman  had 
hearts  irreconciled  to  the  Supreme  disposer  of 
events.  When  any  feel  envy  rising  in  their  breasts 
in  view  of  the  natural  talents,  rank,  or  affluence  of 
others,  let  them  reflect,  that  the  Lord  exalteth,  and 
he  casteth  down.  It  is  the  providence  of  God,  that 
distributeth  liivours  to  the  righteous  and  to  the  wick- 
ed. Then  whether  competitors,  superiours  or  in- 
feriours, or  enemies  be  envied,  let  the  inquiry  be 
made,  who  hath  crowned  their  labours  or  enter- 
prises with  success  1  To  be  envious  towards  others 
in  view  of  their  advantages  or  advancement,  is  to 
be  unwilling  that  the  Lord  should  reign,  and  dis- 
pose of  the  works  of  his  hands  as  seemeth  good 
in  his  sight.  Why  then  should  we  ever  be  envious 
towards  our  fellow  men  ;  or  be  uneasy,  and  fret 
against  the  providence  of  God  1 

4thly.  An  envious  man  is  detested  by  all. 
Mankind  abhor  the  one  who  cherishes  a  passion 
so  base  in  his  breast.  Envy  is  so  evidently  repug- 
nant to  all  religious  or  social  enjoyments,  that  an 
envious  man  is  avoided,  disesteemed,  and  detested. 
But  how  is  the  spirit  of  envy  to  be  discovered  l 
By  the  conversation  and  conduct  of  man.  How 
easily  is  the  spirit  of  liaman   to   be  discerned  ? 


78  SERMON  VI. 

Would  any  be  esteemed,  let  them  show  their  good 
will  towards  their  fellow  men;  for  an  envious  man 
is  to  be  shunned,  and  will  be  abhorred  by  his  fellow 
men. 

Let  not  a  malignity  so  entirely  unnatural  appear 
in  our  lives,  let  it  not  flow  in  all  our  veins,  conceal- 
ed by  our  outward  garments  ;  but  let  us  beware,  in 
its  first  gradations,  then  to  watch  and  pray  for  de- 
liverance from  its  approaching,  internal  dominion. 
In  view  of  the  slightest  shade,  of  the  least  tincture 
of  this  hideous  evil,  let  us  take  warning,  lest  in- 
sensibly we  become  objects  of  abhorrence  by  our 
fellow  men. 

5thly.  The  spirit  of  envy  is  the  very  temper  of 
the  region  below. 

In  the  abodes  of  wo,  where  all  restraints  are  re- 
moved, this  deadly  monster  rages  to  an  awful  de- 
gree. But  in  the  land  of  hope  let  all  the  social 
virtues  be  cultivated  ;  and  let  not  man  endeavour 
to  resemble  as  nearly  as  possible  the  fiends  of  dark- 
ness, by  yielding  his  heart  an  abode  for  etwy.  The 
region  of  wo  is  filled  with  envious  spirits  ;  for  it 
has  not  a  solitary  inhabitant  but  what  is  under  its 
dominion.  Then  let  not  mankind  yield  themselves 
its  servants  ;  and  cultivate  the  temper  of  the  infer- 
nal regions. 

6thly.  Envy  leads  man  to  all  manner  of  exter- 
nal crimes. 

What  but  envy  enkindled  the  breasts  of  Joseph's 
brethren  with  the  design  of  taking  away  his  life  l 
And  how  easily  did  this  spirit  persuade  them  to 
sell  him  to  be  a  slave  in  lilgypt !  How  did  envy 
inflame  Saul  to  seek  the  life  of  David,  his  bene- 
factor, and  to  whom  he  was  more  than  once  indebt- 
ed for  the  preservation  of  his  own  life.  Haman 
not  content  with  seeking  the  life  of  Mordecai,  de- 
termined on  the  destruction  of  the  whole  Jewish 
nation.  Says  Solomon  in  his  Proverbs,  "  Wrath 
is  cruel,  and  anger  outrageous  ;  but  who  is  able  to 
stand  before  envy .'"'    It  makes  men  turn  into  every 


SERMON  VI.  79 

debasing,  unnatural  shape  to  injure  others.  The 
wisest  and  most  upright  persons  cannot  escape  its 
direful  effects.  In  the  Ecclesiastes,  Solomon  says, 
*'  I  considered  all  travail,  and  every  right  work,  that 
for  this  a  man  is  envied  of  his  neighbour."  An 
envious  man  would  gladly  wound  the  feelings  of 
others  ;  would  blast  their  reputation,  and  prostrate 
with  the  dust  all  their  goodly  prospects.  No  ex- 
cellence of  character,  no  amiable  qualities,  are  a 
shield  to  ward  oft'  envious  weapons,  and  secure 
from  harm  ;  for  envy  will  lead  mankind  to  all  man- 
ner of  external  acts  of  wickedness. 

7thly.  Envy  draws  down  retaliation  and  ven- 
geance on  iis  own  head. 

Let  us  attend  to  the  confession  of  the  brethren 
of  Joseph.  "  And  they  said  one  to  another.  We 
are  verily  guilty  concerning  our  brother,  in  that  we 
saw  the  anguish  of  his  soul  when  he  besought  us, 
and  we  would  not  hear ;  therefore  is  this  distress 
come  upon  us.  And  Reuben  answered  them,  say- 
ing :  spake  not  I  unto  you,  saying,  Do  not  sin  a- 
gainst  the  child  ;  and  ye  would  not  hear  ?  there- 
fore, behold  also,  his  blood  is  required."  When 
their  souls  were  overwhelmed  with  distress,  how 
readily  do  they  impute  their  sufterings  to  be  in  con- 
sequence of  their  unnatural  and  envious  deed  to- 
wards their  brother.  Divine  vengeance  pursued 
Cain  for  slaying  his  brother  Abel,  in  a  very  signal 
manner.  It  was  for  envy,  that  he  slew  him.  But 
God  set  a  mark  upon  Cain  ;  and  he  was  a  vagabond 
upon  the  earth.  And  for  his  envious  and  murder- 
ous act,  hear  him  exclaim  in  agony  of  soul,  "My 
punishment  is  greater  than  I  can  bear."  In  these 
instances,  the  divine  fiand  is  particularly  to  be  no- 
ticed as  an  avenger  of  envy.  But  in  others,  the 
hand  of  man  more  evidently  renders  vengeance ; 
and  frequently  the  very  designs  which  envious  peo- 
ple form  to  promote  their  own  honour  and  to  injure 
thers,  draw  down  shame  and  ruin  on  their  own 
heads. 


80  SERMON  VI. 

This  was  strikingly  exemplified  in  the  affair 
of  Haman  and  Mordecai.  Haman  thought  in 
his  heart,  To  whom  would  the  king  delight  to  do 
honour  more  than  to  myself?  Therefore,  to  the 
king's  interrogation  he  answered,  "For  the  man 
whom  the  king  delighteth  to  honour,  let  the  royal 
apparel  be  brought  which  the  king  useth  to  wear, 
and  the  horse  that  the  king  rideth  upon,  and  the 
crown  royal,  which  is  set  upon  his  head;  and  let 
this  apparel  and  horse  be  delivered  to  the  hand  of 
one  of  the  king's  most  noble  princes,  that  they  may 
array  the  man  withal  whom  the  king  delighteth  to 
honour,  and  bring  him  on  horseback  through  the 
streets  of  the  city,  and  proclaim  before  him,  "  Thus 
shall  it  be  done  to  the  man  whom  the  kins^  delifjhteth 
to  honour."  Then  the  king  said  to  Haman,  "  Make 
haste,  and  take  the  apparel  and  the  horse,  as  thou 
hast  said,  and  do  even  so  to  Mordecai,  the  Jew,  that 
sitteth  at  the  king's  gate;  let  nothing  fail  of  all 
that  thou  hast  spoken.  Then  took  Haman  the 
apparel  and  the  horse,  and  arrayed  Mordecai,  and 
brought  him  on  horseback  through  the  street  of  the 
city,  and  proclaimed  before  him,  Thus  shall  it  be 
done  unto  the  man  whom  the  king  delighteth  to 
honour." 

How  great  must  have  been  the  mortification  of 
Haman  to  have  all  that  honour  which  he  had  pic- 
tured for  himself,  conferred  upon  Mordecai  whom 
he  envied  and  detested !  How  must  he  have  felt 
himself  degraded  to  be  his  lackey  and  herald,  in  pro- 
claiming before  him  through  the  street,  that  the 
kino-  was  deliohted  thus  to  honour  him.  And  now 
let  us  turn  our  thoughts  to  the  gallows  of  seventy- 
five  feet  in  height,  which  Haman  had  caused  to  be 
reared  for  Mordecai,  and  contemplate  his  sad  dis- 
appointment. "  Harbonah  said  before  the  king, 
Behold  also,  the  gallows  fifty  cubits  high,  which  Ha- 
man had  made  for  Mordecai,  who  had  spoken 
good  for  the  king,  standeth  in  the  house  of  Haman. 
Then  the  king  said,  hang  him  thereon.     So  they 


SERMON  VI.  81 

hanged  Haraan  on  the  gallows  that  he  had  prepar- 
ed for  Mordecai."  Then  let  not  the  monster  envy- 
have  a  residence  in  our  hearts,  lest  it  draw  down 
vengeance  on  our  own  heads. 

8thly.  Envy  prevents  the  blessings  of  heaven, 
and  torments  the  soul  where  it  dwells,  like  death. 

The  spirit  of  grace,  and  an  envious  spirit,  can- 
not possibly  reside  in  the  same  heart.  Envy  more 
effectually  secludes  any  gracious  affections  of  the 
soul,  than  locks  and  bars  can  secure  a  castle.  Light 
and  darkness  have  not  a  greater  contrast  than  the 
nature  of  the  spirit  of  envy,  and  of  that  spirit 
which  alone  prepares  for  heaven.  Envy,  like  a 
vulture  preying  upon  the  vitals,  is  sickness  and 
death  to  the  soul.  Says  Job,  "  Wrath  killeth  the 
foolish  man,  and  envy  slayeth  the  silly  one."  By 
this  expression  we  are  taught  that  the  inward  tor- 
ments of  envy  are  death  to  the  soul,  as  the  taking 
away  of  animal  life  is  the  death  of  tlie  body.  So- 
lomon says,  "  A  sound  heart  is  the  life  of  the  flesh  ; 
but  envy,  the  rottenness  of  the  bones."  This  ex- 
pression shows  that  the  mental  wounds  of  envy  are 
deep  and  destructive. 

9thly.  We  should  not  harbour  the  direful  mons- 
ter envy  in  our  breasts,  lest  it  for  ever  reign  in  us 
to  a  dreadful  degree,  in  hell. 

Surely  an  envious  man  must  be  in  the  road  to 
death.  And  by  cherishing  an  envious  spirit,  he  is 
fast  preparing  as  a  brand  for  the  burning.  While 
some  men  are  evidently  preparing  for  heaven,  so 
ari  envious  man  is  emphatically  preparing  for  hell. 
Envy  is  one  of  the  most  fiery  ingredients  of  tor- 
ment in  the  region  of  despair  ;  for  it  is  exercised 
in  the  view  of  the  most  consummate  felicity  of  all 
the  inhabitants  of  heaven.  All  who  cherish  it  are 
preparing  to  be  for  ever  filled  with  it,  against  the 
blessed  God  and  all  his  saints  and  holv  ani^els. 

Envy,  in  the  present  state,  is  under  many  and 
powerful  restraints,  which  check  or  alleviate  its 
gnawings,  but  in  the  region  of  despair  it  will  burn 

II 


82  SERMON  VI. 

with  resistless  and  unquenchable  flames.  And  who 
can  endure  the  thought  of  being  their  own  tormen- 
tors for  eternity  ? 

INFERENCES. 

1st.  The  proverb  is  true,  "  Let  envy  alone,  and 
it  will  punish  itself." 

It  is  so  disquieting,  restless,  and  tormenting,  in 
its  very  nature,  that  it  needs  no  opposition  to  ren- 
der the  envious  person  wretched.  It  is  self-tor- 
menting, and  in  its  very  existence  is  inseparably 
connected  with  unhappiness.  The  envious  man  is 
not  only  punished  in  consequence  of  his  evil  do- 
ings, but  he  punishes  himself.  Envy,  not  only  as 
it  respects  the  future,  but  also  for  the  present,  bit- 
eth  like  a  serpent  and  stingeth  like  an  adder.  All 
the  arguments  of  this  discourse,  which  have  been  of- 
fered to  show  that  envy  is  one  of  the  basest  passions 
of  the  human  breast,  and  dreadful  in  its  effects,  serve 
to  prove  the  truth  of  the  assertion,  Let  envy  alone, 
and  it  will  punish  itself, 

2dly.  How  reasonable  and  glorious  are  the  doc- 
trines and  requisitions  of  the  gospel. 

They  are  all  according  to  moral  fitness ;  calcu- 
lated to  promote  the  peace  and  joy  of  individuals, 
and  the  highest  good  of  the  community.  How 
safe  and  excellent  the  precept,  "  Thou  shalt  love  thy 
neighbour  as  thyself!"  And  how  benevolent  the 
injunction,  "Look  not  every  man  on  his  own  things, 
but  every  man  also  on  the  things  of  others."  As  far 
as  the  requisitions  of  the  gospel  have  their  due  in- 
fluence on  the  minds  of  men,  so  far  they  enjoy  a  hea- 
ven below.  As  a  selfish,  envious  spirit  experiences 
in  some  degree  the  pains  of  souls  in  wo,  so  a  bene- 
volent mind  has  some  foretastes  of  the  joys  of  hea- 
ven. How  reasonable  and  glorious,  then,  the  doc- 
trines and  duties  of  the  gospel ! 

3dly.  How  necessary  for  the  true  happiness  of 
fallen  man,  that  he  be  born  again;  as   sinful  pas- 


SERMON  VI.  83 

sions  must  be  not  only  restrained,  but  subdued  by 
grace. 

Mankind  may  do  much  for  their  own  comfort,  by 
checking  and  restraining  unruly  passions  ;  but 
their  reason  is  unable  effectually  to  subdue  them. 
Instead  of  cherishing  anger,  hatred,  envy,  malice, 
and  revenge,  they  may  cultivate  all  the  amiable, 
social  virtues.  But  these  will  not  answer  as  a 
substitute  for  gracious  affections.  It  is  the  spirit 
of  God  alone,  which  can  eradicate  the  seeds  of 
wickedness  from  the  heart,  and  implant  those 
graces  which  are  essentially  different  in  their  na- 
ture. Grace  can  subdue  the  passions,  can  give 
new  vigour  to  our  social  feelings,  and  implant  that 
love  which  is  the  fulfilling  of  the  law. 

If  the  false  colours  were  stript  from  the  objects 
of  our  envy,  what  slender  grounds  would  appear 
for  the  exercise  of  this  troublesome  and  dangerous 
passion.  On  the  other  hand,  let  us  remember  how 
unworthy  we  are  in  the  sight  of  God,  and  how 
much  the  blessings  which  each  of  us  enjoy,  are 
beyond  what  we  deserve.  Let  our  fervent  suppli- 
cations be  to  have  our  hearts  purified  by  the  opera- 
tions of  the  Holy  Spirit,  that  they  be  delivered 
from  a  passion  so  base  and  criminal  as  envy,  and 
renewed  in  the  holv  and  benevolent  image  of  our 
God. 

Reader,  or  hearer,  has  envy  never  flashed  for  a 
moment  in  your  bosom  ?  Have  you  never  seen 
enough  of  your  own  wickedness,  of  the  awful 
plague  of  your  own  heart,  to  make  you  cry  out, 
"  O,  wretched  man  that  I  am,  who  shall  deliver  me 
from  the  body  of  this  death  1" 

4thly.  How  great  must  be  the  pains  of  hell,  even 
from  the  direful  ingredients  of  a  wicked  heart. 

When  all  the  evil  passions  of  the  human  breast 
are  no  more  confined  by  restraints,  but  burst  forth 
in  all  their  ungovernable  rage  as  in  the  region  of 
despair,  how  wretched  must  they  render  the  suf- 
ferer !  How  will  they  prove  a  gnawing  worm,  an 
unquenchable  fire,  to  the  soul !     How  painful  and 


84  SERMON  VI. 

distressing  are  the  stings  of  envy,  malice,  and  re- 
venge in  the  present  state,  even  though  but  for  a 
moment,  and  held  back  by  restraints  !    But  how  in- 
tolerable  must  it  be  to  endure  the  unrestrained 
rage   and  torment  of  all  the  sinful  passions  of  a 
wicked  heart,  in  that  place  where  hope  never  com- 
eth  !     Even  in  this  life,  the  malignant  exercises  of 
only  one  of  the  human  passions  against  an  indivi- 
dual, is  sufficient  to  destroy  the   comfort  of  any 
man,  and  render  his  moments  wretched.     Yet  this 
is  only  a  small  portion  of  torment,  a  mere  spark  of 
those  unquenchable  flames   which   are   enkindled 
from  all  the  direful  affections  and  passions  of  the 
finally  impenitent,  against  all  holy  beings.     Thus 
we  may  see  that  great  must  be  the  future  torments 
of  the  wicked,  even  from  the  direful  ingredients  of 
their  own  heart. 

5thly.  Great  must  be  the  joys  of  the  righteous 
in  the  future  world,  even  from  a  benevolent  heart. 
Benevolent  exercises  in  the  present  state,  fill  the 
soul  with  peace  and  joy.     But  these  are  faint  pre- 
libations  of  that  future  peace  which  passeth   un- 
derstanding,  and  of  those  joys  which  are  at  the 
right  hand  of  God.     The  highest  joys  of  mortals 
on  earth,   when  compared   to  those  above,  are  as 
the  dim  taper  of  a  candle  to  the  brightness  of  noon. 
Does  a  benevolent  heart  rejoice  in  the  prosperity 
and  felicity  of  its  fellow  mortals  in  this  pilgrimage 
state  ?     Then  how  will  a  sight  of  those  joys  of  the 
blessed  in  glory,  enkindle  that  heart  into  raptures 
of  joy  and  transports  of  bliss !     All  the  gracious 
and  benevolent  exercises   of  the  soul  in  its  taber- 
nacle of  clay,  are  only  in  the  bud,  and  freciuently 
nipped  by  chilling  frosts.     But  in  a  glorified  spirit, 
in  a  spiritual  body,  how  will  they  flourish  and  bloom 
in  endless  day  !     Souls  in  glory  are  not  only  encir- 
cled in  the  arms  of  everlasting  love,  but  they  have 
within  them  a  well  of  water,  springing  up   unto 
eternal  life,  to  produce  constant  joys,  and  render 
fully  complete  their  blessedness.         Amen. 


SERMON  VII. 


LITTLE  THINGS  BLIGHT  THE  FAIREST  PROSPECTS  OF  MAN. 


SOLOMON'S  SONG  II.  15. 

Tahe  us  the  foxes,  the  Utile  foxes,  that  spoil  the  vines  ;  for 
our  vines  have  tender  grapes. 

Highly  figurative  is  the  book  from  which  these 
words  are  taken.  It  contains  peculiar  beauties, 
and  invites  the  delicate  and  refined  inind  to  a  close 
search  for  their  discovery  and  excellence.  As 
Christ  and  the  church  are  the  general  subject  of 
discourse,  so  the  prospects  and  glory  of  both  may 
be  considered  as  one.  Whatever  is  for  the  hon- 
our or  dishonour  of  the  church,  has  a  direct  bear- 
ing on  the  person,  character,  and  offices  of  Christ. 
And  although  believers  are  primarily  intended  in 
the  wonderful  theme  of  Solomon's  Song,  yet  the 
instruction  should  be  improved  by  all  mankind. 

The  words  of  the  text  will  admit  of  a  varied  and 
highly  interesting  explanation.  The  fox  is  an  ani- 
mal noted  for  his  cunning,  craft,  and  mischievous 
tricks.  Foxes  used  to  injure  the  vines  by  tramp- 
ling on  them,  and  they  destroyed  the  grapes  of  the 
vintage.  And  little  foxes  would  spoil  the  vines  which 
were  loaded  with  luxuriant  clusters.  Hence,  not  on- 
ly the  old  and  cunning  fox,  but  little  foxes  must  be 
taken  and  secured,  lest  they  destroy  the  labours  of 
man.  "  Take  us  the  foxes,  the  little  foxes,  that  spoil 
the  vines  ;  for  our  vines  have  tender  grapes." 

This  figurative  expression  teaches.  That  little 
sins,  little  failings,  and  little  things  do  sometimes 
blight  the  fairest  prospects  of  human  happiness. 
The  subject  will  apply  to  rational,  social,  civil,  and 
religious  duties  and  prospects. 


86  SERMON  VII. 

1st.  Intellectual  and  moral  culture. 

The  mind  may  be  considered  as  a  vine,  capable 
of  bringing  forth  tender  grapes ;  but  if  little  foxes 
be  suffered  to  make  it  their  den,  and  to  run  at  large, 
they  will  spoil  the  vine,  and  destroy  the  tender  and 
precious  fruit.  If  instead  of  cherishing  and  culti- 
vating virtuous  principles  and  social  affections,  we 
suffer  evil  passions  to  predominate  but  in  a  small 
degree,  how  is  inward  peace  destroyed  !  Then,  in 
vain  may  we  look  for  fruit,  ripe  and  delicious,  while 
nettles  and  thorns  overspread  the  ground.  Our 
minds,  by  proper  culture,  will  yield  the  fruits  of 
peace,  encouragement,  and  animation  ;  but  if  they 
be  neglected,  there  will  spring  up  the  sad  crops  of 
uneasiness,  discouragement,  and  dejection.  It  is 
for  the  want  of  a  little  consideration,  that  a  fretful 
and  restless  disposition  takes  the  place  of  a  peace- 
able and  quiet  mind.  But  if  we  guard  the  vine, 
shooting  buds,  and  pleasant  flowers,  and  fruit,  which 
is  sweet  to  the  taste,  will  be  produced  in  rich  abun- 
dance. The  pains  or  labour  bestowed  in  taking 
the  little  foxes,  and  preventing  their  pernicious 
tricks,  will  be  amply  repaid  by  a  glorious  harvest. 
Then  let  anger  and  jealousy,  hatred  and  envy,  ma- 
lice and  revenge,  be  checked  in  their  first  risings, 
before  they  be  fanned  into  a  flame,  intolerable  to 
the  soul. 

The  happiness  of  every  person  depends  very 
much  on  the  proper  government  of  himself,  and  the 
forming  of  such  habits  of  reflection  as  tend  to  al- 
leviate the  common  distresses  of  life.  Some  dis- 
positions are  naturally  more  generous,  humane,  and 
contented,  than  others  ;  but  those  which  are  most 
unfavourable,  by  seasonable  attention  and  proper 
management,  may  be  rendered  very  agreeable.  To 
this  end  it  is  important  to  consider  our  acquain- 
tances in  a  favourable  point  of  view,  and  to  reflect 
much  on  the  varied  blessings  daily  conferred 
upon  us.  And  while  we  would  guard  against 
grossly  sinful  and  pernicious  thoughts,  let  our  me- 


SERMON  VII.  87 

dilations  be  such  as  our  own  consciences  and  our 
God  will  approve.  May  we  keep  our  hearts  with 
all  diligence,  that  our  minds  may  be  flourishing 
vines,  producing  the  peaceable  fruit  of  righteous- 
ness. 

2dly.  Social  duties. 

Society  may  be  considered  as  a  wide  spreading 
vine,  whose  rich  clusters  are  liable  to  be  destroyed 
by  little  foxes,  unless  they  be  taken  and  secured. 
So  varied  are  the  natural  dispositions  and  the  pur- 
suits of  mankind,  that  mutual  forbearance  is  essen- 
tial to  the  peace  and  prosperity  of  the  community. 
Oftences  do  not  only  arise  from  flagrant  acts  of  in- 
justice, but  trivial  faults  do  often  occasion  serious 
diflicuhies.  Sometimes  a  trifling  misunderstand- 
ing is  the  means  of  wide  spread  and  lasting  evils. 
Little  things  do  now  and  then  cause  divisions 
among  young  people,  and  draw  forth  foolish  and 
hard  sayings.  Small  failings  are  suffered  to  inter- 
rupt their  union,  to  break  their  peace,  and  mar  all 
their  enjoyments.  Perhaps  some  one  has  made  a 
mischievous  observation  ;  and  others,  for  want  of 
wisdom,  give  it  aggravated  colourings,  and  let  it 
ranckle  in  their  breasts.  Even  imaginary  evils  do 
break  the  repose  of  some,  and  fill  their  hearts  with 
disquietude.  But  it  is  truly  pitiable  that  youth 
should  suffer  such  little  foxes  to  blight  their  fairest 
prospects  of  present  enjoyment,  and  beset  their 
ways  with  unnecessary  perplexities.  A  little  dis- 
cretion and  reflection  might  prevent  the  mischief; 
and  a  little  sympathy  and  benevolence  would  soothe 
the  mind  burthened,  and  heal  those  differences 
which  may  exist  in  the  social  circles  of  the  young. 

But  shall  trivial  misdemeanours  interrupt  the  har- 
mony and  make  of  no  avail  the  social  privileges  of 
persons  of  age  and  experience  1  Shall  the  slight- 
est provocations  separate  friends,  cause  bitter  ani- 
mosities, and  sharp  contentions  to  arise  I  Shall 
the  spreading  vine  of  society,  its  varied  branches, 
and  numerous  clusters,  be  suffered  to  be  overrun 


88  SERMON  VII. 

and  destroyed  by  little  foxes  1  Rather  let  them  be 
taken  when  young,  and  their  mischiefs  prevented. 
Let  not  the  middle  aged  suffer  mere  trifles  to  wound 
their  own  souls,  and  to  give  poignant  anguish  to 
others,  for  the  want  of  a  little  wisdom  and  sympa- 
thy. Did  a  worm  at  the  root  of  Jonah's  gourd,  wi- 
ther and  blight  its  fairest  prospects,  and  mar  his 
enjoyment  ?  How  affecting  and  melancholy,  if  in 
like  manner  little  foxes  run  at  large,  consume  the 
tender  grapes,  and  spoil  the  various  branches  of  the 
vine  of  society  !  Caution,  in  words  and  actions,  is 
necessary  ;  but  especially  heed  should  be  taken  in 
relating  unpleasant  reports,  would  we  behold  the 
vine  green  and  flourishing.  A  charitable  spirit,  and 
words  fitly  spoken,  administer  sap  and  life  to  its 
withered  and  decayed  branches.  How  varied  and 
endearing  the  goodly  prospects  of  social  circles 
and  civil  life  !  Then,  may  oiir  actions  say,  "  Take 
us  the  foxes,  the  little  foxes,  that  spoil  the  vines ; 
for  our  vines  have  tender  grapes,"  which  must 
flourish  and  come  to  maturity. 

3dly.  The  parental  relation  may  be  noticed. 

Parents  may  be  considered  as  a  vine,  and  their 
oftspring  its  branches ;  hence  their  mutual  pros- 
pects may  be  represented  by  clusters  of  tender  and 
choice  grapes.  But  the  ties  of  parental  and  filial 
aflection  are  so  interwoven  into  their  very  natures, 
we  should  hardly  imagine  that  small  failings  could 
be  the  means  of  very  serious  and  lasting  evils.  Yet 
thousands  of  parents  have  seen  their  children 
brought  to  disgrace  and  ruin,  and  have  accused 
themselves  as  being  the  authors,  by  their  little  in- 
dulgences in  thos'e  things  and  ways  v.hich  their 
consciences  could  not  call  right.  Some,  who  have 
not  been  taught  obedience  at  an  early  age,  have, 
in  their  youth,  proved  the  shame  and  painfijl  mor- 
tification of  their  parents,  by  their  disobedience  and 
unblushing  impudence.  On  the  other  hand,  some 
parents,  instead  of  governing  their  children,  do 
only  provoke  them  to  wrath.     Instead  of  making 


SERMON  VII.  89 

an  unruly  temper  yield,  they  do  but  excite  the  most 
violent  anger,  and  increase  a  malignant  stubborn- 
ness. Would  they  only  use  a  little  faithfulness  and 
firmness,  their  offspring  would  be  trained  up  in  the 
way  they  should  go.  Are  children  the  delight  of 
their  parents?  Oh,  that  they  would  love  them 
enough  to  seek  their  present  and  future  well-be- 
ing. They  should  not  suffer  the  little  foxes  to 
spoil  the  vine  nor  its  branches,  nor  the  clusters  of 
tender  and  choice  grapes. 

4thly.  The  conjugal  state. 

The  relation  of  husband  and  wife  may  be  consi- 
dered as  a  vine,  abounding  with  tender  grapes, 
whose  fair  prospects  the  little  foxes  should  not  be 
suffered  to  blight.  What  natural  tie  is  so  endear- 
ing, what  union  and  felicity  on  earth  are  so  import- 
ant, and  so  desirable  to  be  promoted  ?  And  how 
lamentable,  that  little  things  should  be  the  means 
of  putting  these  asunder!  If  conjugal  affection 
will  not  exercise  forbearance,  what  in  this  world 
will  ?  Notwithstanding  mere  trifles,  the  slightest 
neglects  do  sometimes  cause  coldness,  reproaches, 
and  violent  contentions.  There  are  some,  whose 
hearts  are  knit  together  in  love,  and  yet  ihey  are 
frequently  at  variance,  simply  because  they  will 
not  learn  to  bear  each  other's  burdens.  If  due 
allowance  were  made  for  those  imperfections 
which  are  common  to  human  nature,  the  most  of 
the  difficulties  of  conjugal  life  would  be  prevented. 
In  general,  the  reason  why  some  families  are  far 
more  agreeable  and  happy  than  others,  is  not  that 
they  have  so  much  better  natural  dispositions,  but 
because  the  united  head  have  so  much  better  facul- 
ty of  taking  the  little  foxes,  or  the  talent  of  bear- 
ing with  little  things.  But,  if  the  little  foxes  be 
not  taken,  disputes  private  and  publick  may  ensue, 
a  continued  storm  arise,  and  at  last  even  separa- 
tion take  place,  though  not  at  first  in  the  least  ex- 
pected. 

12 


90  SERMON  VII. 

5thly.  Let  us  now  consider  the  subject  evangeli- 
cally. 

It  is  probable  that  the  church  in  general,  and  be- 
lievers in  particular,  were  more  immediately  de- 
signed to  be  represented  by  the  words  of  the  text. 
The  church  may  be  considered  as  the  vine ;  and 
the  tender  grapes  may  refer  to  young  believers,  as 
Christ  himself  applies  to  them  the  epithet,  Utile 
ones.  Hence  says  the  royal  Preacher,  "  Take  us 
the  foxes,  the  little  foxes,  that  spoil  the  vines  ;  for 
our  vines  have  tender  grapes." 

This  is  evidently  a  caution  against  every  thing, 
however  plausible,  which  tends  to  hinder  the  pros- 
perity of  the  church,  and  the  fruitfulness  of  be- 
lievers. That  this  vine  should  flourish  and  abound 
with  tender  clusters  more  precious  than  the  grapes 
of  Eshcol,  the  Saviour  observed  to  his  followers, 
"  Herein  is  my  Father  glorified,  that  ye  bear  much 
fruit."  Not  only  is  open,  gross  immorality  in  the 
professors  of  religion  a  burden  to  the  vine,  but  also 
any  pursuit,  indulgence,  or  way,  which  is  inconsist- 
ent with  vital  piety  and  practical  godliness.  What- 
ever may  be  considered  as  a  waste  of  our  pre- 
cious time,  or  whatever  engrosses  too  much  of  our 
attention,  and  tends  to  the  neglect  of  the  means  of 
grace,  are  of  such  a  nature.  Though  a  certain 
pursuit  be  not  directly  criminal  in  itself,  yet  by  ex- 
cessive indulgence  it  has  a  tendency  to  spoil  the 
vine,  and  mar  its  tender  grapes,  like  the  unsus- 
pected subtlety  of  the  fox.  The  first  risings  of 
sinful  thoughts  and  desires  in  believers,  and  the  be- 
ginning of  trifling  pursuits,  are  like  the  little  foxes, 
which,  if  not  taken  seasonably,  will  spoil  the  vines. 
Vain  or  trifling  visits  which  waste  much  time,  incur 
great  expense,  and  put  the  mind  out  of  a  proper 
frame  for  devotion,  are  peculiarly  injurious  in  this 
respect.  Those  employments  or  recreations  that 
intrude  on  the  hours  that  should  be  employed  in 
serious  meditation,  self-examination,  searching  the 
scriptures,  and  secret  prayer,  are  not  only  vanity, 


SERMON  VII.  J)l 

but  chilling  frosts  to  the  soul,  and  mildews,  whose 
acrimony  corrodes  the  most  flourishing  vines.  Even 
lavvftd  and  needful  pursuits  and  recreations,  when 
attended  with  excess  or  inexpediency,  choke  the 
word,  and  it  becometh  unfruitful. 

They  who  have  experienced  the  blessed  change 
of  conversion,  ought  to  obey  the  call  of  Christ 
to  arise  and  follow  him,  and  to  leave  the  world  and 
sin  behind,  that  they  may  enjoy  much  of  his  love. 
Thus  the  fruits  of  holiness  would  appear,  and  the 
vine  be  revived.  Believers  should  desire  to  bring 
forth  plenteously  the  fruits  of  righteousness.  And 
those  Christians  who  have  been  careful  observers, 
perceive  that  the  little  despised  foxes  do  much 
harm  to  the  branches  of  the  living  vine.  Plausi- 
ble errours,  trivial  omissions,  compliances,  and  in- 
dulgences, may  be  more  general  hinderances  to 
Christian  progression  and  usefulness,  than  the  most 
distressing  temptations.  Satan  or  his  emissaries 
may  do  more  harm  as  subtle,  unsuspected  deceiv- 
ers, than  as  furious  persecutors.  Therefore,  a 
watch  should  be  maintained  against  the  very  ap- 
pearance of  evil ;  and  the  little  foxes  should  be 
destroyed,  before  they  become  capable  of  impor- 
tant and  extensive  mischief. 

Whether  young  believers,  or  the  dearest  privi- 
leges and  rich  blessings  of  the  gospel,  be  intended 
by  the  term,  tender  grapes,  the  example  of  old  pro- 
fessors should  not  only  be  free  from  severe  cen- 
sure and  astonishment  to  them,  but  it  should  be 
such  as  to  emulate  to  good  works.  And  let  young 
professors  realize  that  many  eyes  are  watching 
them  for  little  sins  ;  and  even  their  imperfections, 
and  mis-steps,  for  want  of  experience,  are  consi- 
dered in  them  by  some,  as  mountains.  The  fol- 
lowers of  Christ  must  not  only  shun  immorality, 
but  they  should  manifest  the  spirit,  and  endeavour 
to  exhibit  the  life  of  Christ,  that  they  may  be  a 
light  to  the  world.  They  should  watch  with  all 
diligence,  against  whatever  may  injure  the  vine ; 


92  SERMON  VII. 

and  should  cherish  the  tender  grapes,  that  they 
come  to  maturity  and  perfection.  For  this  end, 
the  blessing  of  heaven  must  be  implored  with  im- 
portunity, for  those  reviving  and  fruitful  showers, 
which  will  water  the  vine,  cause  it  to  be  green  and 
fair,  its  branches  to  spread,  and  its  leaves  to  be 
a  pleasant  shade  for  abundance  of  rich  clusters  of 
the  choicest  grapes. 

INFERENCE. 

1st.  If  little  sins,  little  failings,  and  little  things 
do  sometimes  blight  the  fairest  prospects  of  human 
happiness,  then  we  may  see  that  great  effects  may 
result  from  small  or  minute  causes ;  or,  that  mo- 
mentous consequences  proceed  from  trivial  begin- 
nings. 

This  truth  may  be  illustrated  in  both  a  natural 
and  moral  point  of  view.  In  both  the  natural  and 
moral  world  we  frequently  behold  great  and  impor- 
tant events,  connected  and  dependent  on  those,  that 
are  very  minute.  Hence  we  hear  the  exclamation, 
•'  Behold,  how  great  a  matter  a  little  fire  kindleth*." 
A  spark  of  fire  is  a  little  thing ;  it  is  extinguished 
by  a  drop  of  water ;  or,  if  not  enkindled  by  fuel, 
dies  of  itself.  Yet  we  know,  that  a  spark  of  fire 
often  becomes  the  instrument  of  extensive  utility 
or  mischief.  A  spark  of  fire  is  communicated  to 
a  magazine  of  powder.  In  a  moment,  massy  walls 
of  wood  and  stone,  the  pride  of  war  and  the  la- 
bour of  years,  yield  to  the  dreadful  explosion,  and 
scattered  in  ten  thousand  fragments,  spread  terrour 
and  destruction  around.  A  spark  of  fire  is  con- 
cealed in  a  closet,  or  on  the  roof  of  a  building. 
Shortly  a  family  start  from  their  slumbers,  and  see 
their  dwelling  with  all  its  contents  in  a  blaze. 
The  flames  kindle  upon  the  adjacent  buildings  ; 
the  neighbourhood  is  involved  in  the  spreading 
ruin  ;  and,  perhaps,  a  city  laid  in  ashes.  Sparks 
of  fire  from  the  flint  or  match  occasion  blood  and 
carnage,  and  spread  the  field  of  battle  with  the  dead. 

Vast  is  the  extent  of  the  kingdom  of  providence  ; 

*  The  remainder  is  chiefly  from  Doctor  Porter's  Tract. 


SERMON  VII.  93 

and  the  connexion  of  minute  with  great  events,  is 
a  subject  not  merely  of  curiosity,  but  one  with 
which  our  duty  and  happiness  are  deeply  concern- 
ed. A  very  limited  acquaintance  with  the  connex- 
ion of  causes  and  effects,  must  convince  us,  that, 
in  the  natural  and  moral  government  of  God,  great 
things  do  often  depend  on  small.  A  moment  is 
scarcely  noticed,  but  centuries  are  made  up  of  mo- 
ments. The  mountain,  that  rears  its  stately  head 
to  the  clouds,  is  composed  of  grains  of  sand.  The 
river,  that  rolls  its  majestick  tide  to  the  ocean,  con- 
sists of  drops.  On  its  waters,  navies  float ;  but 
followed  to  its  source  it  becomes  a  rivulet,  and  even 
a  spring,  bubbling  from  a  rock  or  some  mountain. 
Thus  the  greatest  events,  which  the  world  has 
ever  witnessed,  have  resulted  from  a  combination 
of  concurrent  causes,  each  of  which  might  seem 
unimportant  in  itself  The  tongue  is  a  little  mem- 
ber ;  yet,  on  the  one  hand,  it  is  the  spring  of  social 
life,  the  great  cement  of  society ;  and,  on  the  other, 
it  is  a  world  of  iniquity,  and  setteth  on  fire  the 
course  of  nature.  That  little  member  speaks  a 
word.  What  then  ?  Alienation  of  friends,  cold- 
ness, then  jealousy  and  enmity  ensue.  And  if  they 
be  persons  of  eminence,  other  tongues  will  cause 
some  trivial  misunderstanding  to  rise  into  conse- 
quences of  incalculable  importance. 

The  same  connexion,  betwixt  small  things  and 
great,  runs  through  all  the  concerns  of  our  world. 
The  incorrectness  of  an  instructor,  may  cause  many 
to  have  an  incorrect  and  deficient  education.  The 
ignorance  of  an  apothecary  or  physician,  may  send 
sickness  or  death  into  a  family,  and  spread  it 
through  a  town.  And  how  often  has  a  pestilential 
disease  from  one  man,  spread  its  infection  to  thou- 
sands of  others.  Our  first  parents  sinned  ;  and 
how  have  sin  and  death  polluted  and  swept  off  their 
descendants  from  the  earth  in  consequence  of  their 
transgression.  A  spark  of  envy  in  the  bosom  of 
Joseph's  brethren,  grew  into  settled  enmity,  and 


94  SERMON  VII. 

led  them  to  aim  at  the  destruction  of  his  life.  Here 
commenced  a  series  of  events,  which  became  so 
vast  and  so  extended,  as  to  give  complexion  to  the 
affairs  of  two  nations  through  all  subsequent  pe- 
riods. Who  can  read  the  history  of  Joseph,  and 
not  have  his  mind  deeply  impressed  with  a  sense 
of  crreat  events  with  minute  causes. 

What  important  events  resulted  from  the  decree 
of  Pharaoh  to  destroy  every  Hebrew  male  child. 
To  avoid  the  execution  of  this  decree,  a  Hebrew 
mother  resolved  to  commit  her  babe  to  the  mercy 
of  Providence,  with  no  other  protection  from  the 
elements  and  monsters  of  the  Nile,  than  an  ark  of 
bulrushes.  A  stranger  passed  that  way  the  very 
moment  the  child  wept.  That  stranger  was  a  wo- 
man whose  heart  could  feel  for  a  poor,  forsaken  in- 
fant ;  a  princess,  the  only  person  in  Egypt,  who 
might  safely  indulge  this  tenderness.  She  saved 
the  child  and  adopted  him  as  her  son.  How  com- 
passionate, how  amiable,  and  noble  her  conduct ! 
But  little  did  that  princess  know  what  slie  was  do- 
ing. Little  did  she  think,  that  weeping  infant  thus 
singularly  rescued  from  death,  was  to  be  the  minis- 
ter of  divine  vengeance  to  her  haughty  father  and 
his  kingdom.  Little  did  she  imagine,  that  the  Red 
Sea  would  divide  at  his  presence,  that  he  was  to 
write  five  books  of  the  sacred  scriptures,  contain- 
ing ihe  only  authentick  account  of  the  creation  ;  and 
be  a  deliverer,  legislator,  and  guide  to  the  church 
of  God. 

It  will  appear  as  clear  as  noon-day  that  great 
eftects  result  from  minute  causes,  if  we  take  a  view 
of  the  giant,  Goliath,  and  the  shepherd,  David. 
How  did  the  champion  defy  the  armies  of  Israel, 
and  strike  terrour  and  dismay  into  the  hearts  of  the 
men  of  war,  and  the  chief  captains.  At  length 
the  stripling  shepherd,  with  faith  in  the  Lord  of 
hosts,  using  no  weapons  but  a  sling  and  a  stone, 
laid  prostrate  before  the  two  armies,  the  mighty 
giant.     Thus  a  common  stone,  useless  and  unno- 


SERMON  VII.  95 

ticed  perhaps  for  ages  in  the  bottom  of  a  brook, 
slew  the  champion,  routed  the  army  of  the  Philis- 
tines, and  decided  a  mighty  battle,  on  which  the 
great  interests  of  a  nation  were  suspended.  The 
beautiful  and  majestick  temple  of  Jerusalem  was 
built  by  the  labour  and  wealth  of  a  nation.  Yet 
a  single  fire-brand,  thrown  by  a  common  soldier  of 
the  Roman  army,  consumed  this  magnificent  edi- 
fice, which  had  been  the  glory  of  the  Jews,  and  the 
wonder  of  the  world.  How  have  a  few  licentious 
men  in  Europe,  corrupt  in  their  political  and  reli- 
gious principles,  by  their  conduct  and  writings, 
diffused  a  spirit  of  anarchy  and  licentiousness  among 
thousands.  In  several  places  the  fire  which  they 
enkindled,  has  burst  forth  into  a  tremendous  con- 
flagration. Like  ^Etna's  boiling  furnaces,  it  has 
poured  forth  rivers  of  flame  to  mar  all  that  was 
fair,  and  to  consume  all  that  was  flourishing. 

On  the  other  hand,  who  can  estimate  the  vast 
benefit  resulting  to  mankind  from  the  lives  and 
writings  of  men,  eminently  wise,  active,  and  faith- 
ful. The  happy  consequences  will  descend  to 
posterity,  and  to  the  end  of  the  world.  Of  the 
thousands  which  might  be  noticed,  let  only  one  be 
named,  and  one  part  of  his  labours.  Doctor  Tho- 
mas Scott,  in  his  life,  wrote  an  exposition  of  the 
holy  scriptures.  How  have  thousands  of  divines, 
and  tens  of  thousands  of  other  lovers  of  truth,  al- 
ready been  profited  by  his  writings.  And  proba- 
bly millions,  yet  unborn,  will  rise  up  and  call  him 
blessed.  He  needs  no  monument  erected  over  his 
grave  and  mouldering  dust.  His  memory  will  be 
wide  spread,  and  perpetuated  by  individuals  and 
nations  for  ever,  and  his  monument  towereth  to 
the  heavens. 

"  The  history  of  Columbus  tends  to  show  that  the 
invisible  hand  of  Providence  may  be  designing  the 
most  momentous  results  to  ourselves,  or  the  world, 
though  we  may  not  have  enlarged  views  of  the  ef- 
fects of  human  conduct.  As  we  mark  the  wonderful 


06  SERMON  VII. 

events  which,  within  the  space  of  two  centuries, 
have  flowed  from  his  discovery  of  this  continent, 
how  must  we  advert  with  awe  to  Him,  who  attaches 
to  the  actions  of  an  individual  a  train  of  conse- 
quences so  stupendous  and  unexpected  !  In  the 
place  of  dismal  forests  we  see  smiling  fields  and 
cheerful  villages  ;  instead  of  beasts  of  prey,  we 
behold  grazing  herds ;  instead  of  the  kindling 
faggot,  we  witness  the  worship  of  Jesus  Christ ; 
and  instead  of  the  appalling  warhoop,  we  listen  to 
the  grateful  songs  of  David.  From  a  few  feeble 
colonies  has  arisen  a  powerful  nation.  The  branch 
which  our  fathers  planted,  under  the  fostering  care 
of  heaven,  rose,  extended,  invigorated.  In  the 
beautiful  language  of  scripture,  the  wilderness  has 
begun  to  blossom  as  the  rose,  and  the  desert  is  be- 
coming vocal  with  the  praises  of  our  God." 

Connected  as  we  are  with  our  fellow-men,  our 
conduct,  though  apparently  indifferent,  is  of  vast 
importance.  Hence  we  should  be  ever  ready  to 
assist  in  every  .laudable  undertaking.  Well  may 
youth  pursue  useful  studies  w^ith  alacrity,  that  they 
may  become  eminently  useful  members  of  society. 
That  knowledge  which  they  acquire  may  be  diffus- 
ed to  thousands  of  others.  Well  may  instructors 
of  youth  be  encouraged  and  rejoice,  when  they 
look  forward,  and  consider  the  extensive  and  hap- 
py consequences,  which  will  be  the  result  of  their 
labours,  and  of  the  useful  knowledge,  which  they 
shall  have  communicated.  Well  may  parents  be 
faithful  to  bring  up  their  children  for  God.  A  pious 
mother  should  ever  be  quickened  in  her  duty,  for 
the  child  of  her  prayers  and  instructions  may  be- 
come a  blessing  to  the  church  and  the  world,  and 
a  star  brilliant  in  the  kingdom  of  celestial  and  eter- 
nal glory.  Well  may  ministers  of  the  gospel  be 
zealously  engaged  to  bring  forth  from  the  sacred 
volume,  things  both  new  and  old,  and  patiently 
wait  the  result  of  their  unwearied  exertions,  till 
they  shall  be  revealed  in  the  last,  great  day. 

Amen. 


SERMON  VIII. 


MAN,  ADMONISHED  OF  HIS  DUTY  BY  INFERIOUR  CREATURES. 


PROVERBS  VI.  6. 

Go  to  the  Ant,  thou  sluggard ;  consider  her  ways^  and  he 


wise. 


Mankind  were  not  made  for  inactivity  and  sloth  ; 
but  for  activity  and  diligence.  Still  we  find  they 
need  many  excitements  to  action  and  industry,  in 
order  to  prevent  a  state  of  indolence,  and  a  course 
of  prodigality.  Both  from  observation  and  the 
word  of  God,  we  are  taught  that  much  of  the  pre- 
cious time,  intrusted  to  mortals,  runs  to  waste. 
Solomon,  the  wisest  of  men,  beheld  this,  and  his 
heart  was  deeply  affected  with  the  melancholy 
truth.  He  saw  that  many  not  only  neglected  a 
prudent  management  of  their  temporal  concerns, 
but  that  they  were  also  unwilling  to  seize  the  most 
favourable  opportunity  for  attending  to  those  which 
are  eternal.  He  beheld  many  of  the  sons  of  men 
shamefully  indolent  as  to  a  preparation  for  the  evils 
incident  to  life,  and  especially  to  old  age,  and 
most  criminally  negligent  and  averse  to  spiritual 
duties,  and  eternal  concerns.  And  as  those  things 
which  have  a  particular  reference  to  eternity,  are 
of  vastly  greater  importance,  than  those  which  may 
be  said  to  end  with  time,  he  saw  that  folly  and 
madness  were  in  the  heart  of  every  one,  who  was 
not  laying  up  a  treasure  for  another  and  better 
state  of  existence. 

The  words  of  the  text,  in  a  figurative  manner, 

show  the  vast  importance  of  having  something  laid 

10 
o 


98  SERMON  VIII. 

up  in  store  for  the  soul,  when  it  forsakes  its  tene- 
ment of  clay,  to  dwell  in  a  world  invisible,  and  to 
mortals  unknown.  And  as  the  wise  man  saw  that 
time  is  the  only  day  of  grace,  the  only  space  for 
repentance  and  state  of  preparation  for  eternity, 
he  was  grieved  to  the  heart  to  behold  his  fellow 
mortals  loitering  in  sluggishness,  and  squandering 
away  this  precious,  this  invaluable  season.  They 
would  not  listen,  they  would  not  consider,  they 
would  not  take  heed  to  their  ways,  by  redeeming 
their  time,  notwithstanding  he  gave  salutary  coun- 
sel and  good  instruction. 

But  Solomon  seemed  to  hope  that  although  ma- 
ny would  not  listen  to  his  friendly  admonitions, 
they  would  be  led  to  consider  their  ways  and  be 
wise,  if  he  should  turn  their  attention  to  the 
preaching  of  the  beasts  of  the  field,  or  to  creatures 
which  have  not  intelligence  as  man.  He  directs 
them  to  go  to  the  ant,  an  insect  industrious  and 
wise,  to  consider  her  ways  and  learn  a  lesson  of 
wisdom.  This  little  creature,  by  her  worthy  ex- 
ample, would  teach  them  that  they  ought  to  be 
greatly  engaged  in  preparing  for  their  future  well- 
being. 

To  illustrate  this  subject,  I  shall,   in  the   first 
place,  show  wdiat  men  need  for  a  future  day. 

1st.  They  need  a  store  of  spiritual  food,  upon 
which  the  soul  may  feed  after  death. 

Animal  nature  must  be  refreshed  with  animal  or 
material  food.  But  the  soul  is  a  spirit ;  and  when 
it  leaves  its  animal  frame,  or  earthly  tabernacle,  to 
dwell  in  a  world  of  spirits,  it  cannot  be  satisfied 
with  that  food  which  is  designed  for  the  body. 
The  very  nature  and  condition  of  an  unbodied  spi- 
rit, prevent  it  from  being  made  happy  by  sensual 
enjoyments.  An  intelligent  mind  must  centre  in 
God  as  the  fountain  and  source  of  all  good,'  to  at- 
tain the  perfection  and  blessedness  of  its  existence. 
A  departure  from  him  fills  the  soul  with  a  craving 
void,  and  nothing  but  a  return  can  make  up  the  de- 


SERMON  VIII.  99 

ficiency,  or  restore  true  and  lasting  enjoyment.  We 
have  reason  to  conclude,  that  the  Lord  could  not 
make  a  disobedient  anfl  unbodied  spirit  happy,  un- 
less he  should  perform  a  constant  series  of  mira- 
cles to  produce  the  effect.  In  the  invisible  state 
there  are  none  of  the  objects  of  time  and  sense  to 
engage  the  attention  and  gratify  the  mind.  From 
what  source,  then,  can  it  find  delight,  unless  in  the 
immediate  enjoyment  of  that  Being  from  whom 
Cometh  every  good  and  perfect  gift  ?  Were  a  fi- 
nite spirit  permitted  to  wander  through  the  utmost 
bounds  of  the  invisible  state,  it  must  be  miserable 
indeed,  unless  it  have  the  approbation  and  smiles 
of  God.  To  be  happy  in  the  invisible  and  future 
state,  mankind  must  have  the  bread  of  life,  upon 
which  their  souls  may  feed  ;  and  that  drink,  which 
is  eternal  life.  The  provisions  of  this  life  will  not 
avail  in  the  life  to  come.  In  this  view  is  the  com- 
mand of  the  Saviour,  "  Lay  up  for  yourselves 
treasures  in  heaven."  Hence  we  may  see  that  man- 
kind need  a  store  of  spiritual  food  to  be  laid  up, 
upon  which  their  souls  may  feed  after  death. 

2dly.  They  need  an  atoning  Saviour,  and  an 
advocate  with  the  Father  at  the  court  of  heaven. 

The  treasure  which  they  have  been  laying  up,  is 
for  a  place  very  different  from  that  of  heaven. 
They  have  been  treasuring  up  for  themselves 
wrath,  against  the  day  of  wrath.  Many  have  been 
very  active  in  preparing  their  souls  for  an  awful  in- 
heritance. As  a  miser  who  hoards  up  gold  in  trea- 
sure, or  as  the  clouds  treasure  up  rain  to  be  pour- 
ed forth  upon  the  earth,  so  have  they  been  laying 
up  in  store  a  treasure  of  iniquity  against  the  reve- 
lation of  the  righteous  judgment  of  God.  And  to 
such,  without  the  presenting  of  the  atoning  blood 
of  the  Lord  Jesus  Christ,  a  holy  and  just  God  is  a 
consuming  fire.  When  the  sinner's  crimes  shall 
appear,  vengeance  will  call  for  his  blood,  except 
the  great  Saviour  present  his  own  blood  as  the 
ground   of  pardon   and  acceptance.     Unless  the 


100  SERMON  VIII. 

sins  of  the  transgressor  be  cast  into  the  depths  of 
the  sea,  as  it  were,  in  consequence  of  the  Saviour's 
sufferings  and  death,  they  will  appear  in  judgment 
for  his  condemnation. 

Nor  can  rebels  of  Adam's  race  appear  without 
consternation  in  the  invisible  state  of  retribution, 
except  the  great  and  glorious  Mediator  between 
God  and  man,  make  intercession  for  them  in  the 
solemn  presence  of  their  offended  Sovereign. 
How  will  guilty  creatures  appear  in  the  immediate 
presence  of  their  righteous  and  final  Judge,  unless 
they  have  an  advocate  with  the  Father,  even  Jesus 
Christ  the  righteous  I  They  will  not  be  able  to 
stand,  unless  Immanuel  plead  their  cause,  and  ac- 
knowledge them  before  his  holy  angels  and  an  as- 
sembled universe,  as  his  redeemed  ones  from 
among  men.  Hence,  then,  mankind  for  a  future 
day  need  an  atoning  Saviour,  and  an  advocate  with 
the  Father  at  the  great  court  of  heaven. 

I  proceed  to  notice,  in  the  second  place,  how 
they  may  lay  up  a  store  to  supply  their  future 
wants. 

And  will  not  all  be  anxious  to  know  how  they 
may  make  such  rich  provision,  and  attain  this  great 
and  desirable  end  ?  Will  not  every  one  be  ready 
to  comply  with  almost  any  condition ;  or  unremit- 
tingly pursue  the  hardest  labours,  and  encounter 
the  greatest  difficulties,  even  through  the  whole  of 
their  lives  ?  The  gain  would  be  unspeakably  great 
to  any  who  would  thus  engage.  But  the  pearl  of 
great  price,  a  store  of  never  failing  treasures,  may 
be  obtained  even  by  rebels  against  the  King  of  the 
universe,  by  doing  the  most  reasonable  tlimgs  in 
the  world.  The  terms  are  the  lowest,  the  most 
favourable,  and  suitable,  that  can  possibly  be  made. 
The  first  thing  to  be  done  by  those  who  would 
make  preparation  for  a  future  day,  is  to  repent  of 
their  sins. 

Their  immediate  duty  is  to  look  into  their  wicked 
and  rebellious  hearts,  and  exorcise  repentance,  to 


SERMON  VIII.  101 

loathe  and  abhor  themselves  for  their  transgres- 
sions. It  is  morally  fit  and  suitable  for  all  who 
have  departed  from  God,  by  walking  in  the  paths 
of  disobedience,  to  exercise  true  evangelical  re- 
pentance on  the  account  of  the  malignity  of  their 
actions,  and  thus  begin  to  walk  in  newness  of  life. 
And  surely  the  great  and  infinitely  blessed  Jehovah 
could  not  possibly  receive  his  guilty  creatures  into 
his  favour,  to  treat  them  as  his  friends,  on  any  other 
ground,  consistently  with  the  honour  of  his  name, 
and  the  glory  of  his  kingdom.  If  the  Lord  should 
raise  a  heart  of  enmity,  a  spirit  of  rebellion  against 
him  to  a  mansion  of  glory,  while  in  impenitence, 
he  would  virtually  declare  to  the  universe,  that  his 
requisitions  had  been  unreasonable  and  cruel,  and 
that  the  sinner  must  be  justified  to  the  reproach  of 
his  maker.  Nor  could  a  sinner  find  soul-satisfying 
enjoyment  even  in  the  abodes  of  the  blessed,  if  his 
heart  of  impenitence  should  follow  him  there. 
How  reasonable  and  suitable  then,  for  those  who 
would  lay  up  a  store  to  supply  their  future  wants, 
immediately  to  exercise  that  repentance  which  the 
gospel  requires,  and  which  is  unto  life  eternal. 

2dly.  Saving  faith  in  the  Lord  Jesus  Christ  is 
the  reasonable  duty  of  every  one,  and  what  enti- 
tles to  salvation. 

Since  Christ  has  died,  the  just  for  the  unjust,  to 
make  a  sacrifice  for  sin,  how  reasonable  for  all  to 
love  the  Lord  Jesus  Christ  in  sincerity,  and  em- 
brace him  as  their  God  and  Saviour.  And  it  is 
unreasonable  for  any  to  demand  of  the  Father, 
that  he  would  pardon  and  save  them,  while  they 
continue  to  reject  his  Son,  by  refusing  to  exercise 
that  faith,  which  worketh  by  love  and  purifieth  the 
heart.  God  the  Father  would  tarnish  his  own 
glory,  if  he  should  save  one  gospel  sinner  who  re- 
fuses to  have  the  Saviour  reign  over  him  ;  for  by 
so  doing,  he  would  announce  to  the  universe,  that 
the  race  of  Adam  might  as  well  have  been  saved 
without  the  death  of  his  Son.     It  is  necessary  for 


102  SERMON  VIII. 

the  honour  of  the  divine  law,  and  for  the  righteous- 
ness and  consistency  of  the  divine  conduct,  that 
gospel  sinners  believe  on  the  Lord  Jesus  Christ, 
or  be  damned.  How  adorable  was  the  condescen- 
sion of  Jehovah,  in  devising  the  great  and  glorious 
scheme  of  man's  redemption  through  Jesus  Christ, 
and  the  great  term  of  salvation,  even  faith  in  his 
name,  is  the  lowest  or  most  reasonable  that  can 
possibly  be  made.  Mankind  must  cheerfully  com- 
ply with  this,  or  else  they  must  pray  God  to  let 
them  go  on  in  the  devices  of  their  depraved  hearts, 
and  in  the  sight  of  their  own  eyes,  without  seeing 
any  form  or  comeliness  in  the  Saviour,  that  they 
should  desire  him. 

3dly.  Perseverance  in  well  doing,  will  secure  a 
heavenly  and  never  failing  treasure. 

Through  Grace,  in  consequence  of  the  atone- 
ment which  Christ  has  made,  mankind  may  receive 
an  everlasting  reward  for  all  those  works  which 
imply  true  obedience.  Then  why  stand  ye  here 
all  the  day  idle  1  To  those  of  the  sixth,  ninth,  or 
eleventh  hour,  says  the  divine  Redeemer,  "  Go, 
work  in  my  vineyard."  To  him  that  endureth  to 
the  end,  eternal  life  is  the  reward,  for  they  receiv- 
ed every  man  a  penny.  The  obedience  of  the 
heart,  and  perseverance  in  well  doing,  will  gain  an 
immortal  prize.  Thus  we  may  see  how  mankind 
may  lay  up  a  treasure  of  durable  riches,  and  have 
something  substantial  in  store  to  supply  their  fu- 
ture wants. 

1  proceed,  in  the  third  place,  to  show,  that  they 
ought  now  to  be  greatly  engaged  in  preparing  for 
their  future  well  being. 

1st.  God,  their  heavenly  Father,  commands  them 
immediately  to  engage  in  the  work. 

When  the  Lord  speaks,  his  intelligent  creatures 
are  bound  to  obey.  An  earthly  parent  considers 
his  child  to  be  under  obligations  to  yield  obedience 
to  his  wise  and  reasonable  requisitions  ;  but  how 
much  greater  the  obligations  of  men  to  yield  entire 


SERMON  VIII.  103 

and  cheerful  obedience  to  the  righteous  commands 
of  the  great,  the  infinite  Parent.     Shall  any  think 
to  excuse  themselves  from  their  moral  obligations 
of  obedience,  even   of  immediate  compliance,  by- 
pleading  that  they  have  lived  in  disobedience  for 
many  years,    and    have   no    disposition  to  obey  ? 
Would  a  disobedient  child  be  excused  for  not  re- 
turning to  his  father's  house,  and   rendering  filial 
obedience  to  his  parent's  commands,  if  he  should 
observe  that  he  had  voluntarily  strayed  from  his 
father  and  openly  trampled   upon   his  authority  ? 
Or,  shall  mankind  be  free  from  guilt  and  blame,  if 
they  plead  the  secret  enmity  of  their  hearts  against 
God,  and  their  averseness  to  all  his  reasonable  re- 
quisitions to  be  so  great  that  they  cannot  love  and 
serve  him  ?     How  many  times,  and  in  how  light  a 
manner,  are  such  heaven-daring  excuses  made,  by 
a  God-provoking  world  ! 

Perhaps  some  one  is  ready  to  say,  I  am  greatly 
affected  and  alarmed  at  the  awful  wickedness  and 
stubbornness  of  my  heart,  lest  it  finally  sink  me 
in  perdition  ;  hence  my  plea  is  made  with  great 
seriousness.  Yes !  and  let  me  ask.  What  would 
you  think  of  a  child,  who,  in  a  serious  and  solemn 
manner,  even  in  the  sincerity  of  his  heart,  should 
declare  to  his  father  that  he  hated  him  with  per- 
fect and  fixed  hatred  ;  and  that  he  could  not  be  per- 
suaded to  love  and  obey  him,  even  by  the  most 
solicitous  and  endearing  entreaties  and  persua- 
sions? When  you  seriously  and  candidly  decide 
this  point,  then  judge  how  vain  and  wicked  are  all 
those  excuses  which  are  made  by  maid^ind  for  not 
turning  to  the  Lord,  and  cheerfully  engaging  in  his 
service  with  all  the  powers  of  their  souls,  since  he 
commands  them  immediately  to  engage  in  the  all 
important  work  of  preparing  for  their  future  well 
being. 

2ndly.  The  patience  and  forbearance  of  God  is 
another  reason  why  they  should  not  delay  to  engage 
in  the  work. 


104  SERMON  VIII. 

It  is  an  affecting  consideration,  that  they  who 
defer  laying  up  a  treasure  for  a  future  day,  despise 
the  riches  of  God's  goodness,  and  forbearance,  and 
long  suffering.  The  Lord  grants  sinners  space  for 
repentance,  and  lengthens  out  their  forfeited  lives, 
that  they  may  turn  unto  him  and  live.  But  they 
who  abuse  his  supporting  and  governing  agency, 
by  continuing  their  impenitence  and  hardness  of 
heart,  do  weary  his  patience  and  provoke  his  awful 
vengeance.  And  are  there  not  some  who  have 
long  abused  the  long  suffering  of  God,  and  who 
have  often  tempted  him  to  show  his  wrath,  and 
make  his  power  known  1 

The  miser,  after  many  years  of  covetous  suc- 
cess ;  and  the  clouds,  just  before  a  storm,  do  great- 
ly increase  in  their  treasure.  So  they  who  have 
long  abused  the  glorious  compassion  and  marvel- 
lous long  suffering  of  God,  are  making  hasty  strides 
in  the  road  to  ruin,  and  their  treasure  is  fast  in- 
creasing and  rapidly  redoubling  to  be  repaid  in  sor- 
row. But  is  there  nothing,  neither  in  the  charac- 
ter nor  the  conduct  of  the  ever  blessed  God,  which 
will  lead  men  to  take  heed  to  their  ways,  and  to 
lay  up  in  store  a  goodly  and  never  fading  trea- 
sure'?  If  his  justice  will  not  excite  them,  must 
it  be  that  they  will  not  be  moved  neither  by  his 
grace  and  mercy,  nor  his  forbearance  and  patience 
towards  them  ?  Have  redeeming  grace  and  dying 
love  no  attractions  in  the  view  of  the  sons  of  men  ? 
Must  the  pleas  and  intercessions  of  yon  glorious 
and  exalted  Saviour,  be  set  at  nought  and  spurned  1. 
Shall  it  be  that  they,  as  barren  fig-trees,  will  bring 
forth  no  fruit  unto  God  ?  Mankind  not  only  act 
unwisely  by  refusing  to  engage  in  the  great  and  all 
important  work  of  laying  up  in  store  a  treasure, 
upon  which  their  souls  may  feed  after  death,  but 
they  do  very  wickedly,  by  abusing  the  divine  pa- 
tience and  forbearance. 

3dly.  Mankind  ought  to  be  immediately  and 
greatly  engaged  in  this  work  ;  for  it  is  that  in  which 
they  are  most  highly  interested. 


SERMON  VIII.  105 

They  who  engage  in  this  work,  have  eternal  life 
begun  in  the  soul ;  and  a  few  years'  perseverance, 
at  most,  will  put  them  in  full  possession  of  a  glori- 
ous and  eternal  inheritance.  Short,  indeed,  the 
term  for  laying  up  a  treasure  ;  but  great  and  glori- 
ous the  reward.  How  do  men  labour  and  fatigue 
themselves,  and  seize  every  favourable  opportunity 
to  lay  up  a  treasure  upon  earth,  which  must  shortly 
fail  them  !  But  wisdom  crieth  aloud,  she  uttereth 
her  voice  in  the  streets  ;  and,  in  view  of  a  heavenly 
treasure,  she  says  to  every  one,  "  Whatsoever  thy 
hand  findeth  to  do,  do  it  with  thy  might." 

The  compassionate  Redeemer,  who  well  knew 
what  is  the  true  interest  and  wisdom  of  men,  says, 
"  Labour  not  for  the  meat  which  perisheth,  but  for 
that  which  shall  endure  unto  eternal  life."  They 
who  shall  so  run  as  to  obtain,  will  be  put  in  posses- 
sion of  an  unspeakable  prize  ;  but  they  who  loiter 
by  the  way  and  refuse  to  work,  will  meet  with  a  loss 
which  will  be  matter  of  unspeakable  regret,  and 
endless  lamentation.  Then  let  men  be  imme- 
diately and  greatly  engaged  in  working  out  their 
own  salvation  with  fear  and  trembling,  for  it  is  a 
business  of  their  highest  concern. 

4thly.  Men  ought  immediately  to  engage  in  lay- 
ing up  a  heavenly  treasure,  for  they  have  but  one 
short  space  in  which  to  perform  this  work. 

The  present  state  is  the  only  day  of  grace ;  the 
only  seed  time  for  mortals  to  prepare  for  a  great 
and  glorious  harvest.  And  doubtless,  with  many 
the  day  is  far  spent,  and  the  night  is  at  hand. 
Doubtless,  with  many  to-morrow  will  be  for  ever 
too  late  to  lay  in  store  a  good  treasure,  by  sowing 
to  the  spirit,  that  they  may  reap  everlasting  life. 
And  how  melancholy,  how  deplorable  indeed,  the 
state  of  those  who  in  vain  lament,  *'  The  harvest 
is  passed,  the  summer  is  ended,  and  we  are  not 
saved  !"  But  will  men  still  turn  a  deaf  ear  to  all  the 
calls  of  God  ?  When  the  thunders  of  Sinai  roar 
around  them,  will  they  not  be  moved  ?     Are  they 

14 


106  SERMON  VIIL 

so  stupid  and  sluggish  as  not  to  be  aroused,  not- 
witstanding  all  that  the  Lord  has  said  and  done  ? 
Solomon  exhorts  those  who  will  not  hear  the  voice 
of  God,  nor  of  his  servants,  calling  upon  them,  to 
go  to  the  ant,  one  of  the  little  and  prudent  crea- 
tures which  God  has  made,  to  observe  her  ways ; 
and  by  awaking  from  their  stupidity,  to  learn  a 
lesson  of  wisdom.  "  Go  to  tlie  ant,  thou  sluggard, 
consider  her  ways,  and  be  wise  ;  which,  having  no 
guide,  overseer,  or  ruler,  provideth  her  meat  in  the 
summer,  and  gathereth  her  food  in  the  harvest. 
How  long  will  thou  sleep,  O  sluggard  !  when  wilt 
thou  arise  out  of  thy  sleep  ?  Yet  a  little  sleep,  a 
little  slumber,  a  little  folding  of  the  hands  to  sleep. 
So  shall  thy  poverty  come,  as  one  that  travaileth  ; 
and  thy  want,  as  an  armed  man." 

Of  how  much  greater  consequence  is  the  soul- 
important  work  in  which  men  are  called  to  engage, 
than  that  of  the  ants,  whose  only  concern  is  to  pro- 
vide for  the  winter !  And  doubtless  the  time  of 
many  will  be  much  shorter  to  lay  up  a  treasure  for 
heaven,  than  that  of  the  ants  to  prepare  for  their 
future  day.  But  shall  it  be,  that  these  little  crea- 
tures, guided  by  instinct,  lay  in  a  store  in  due  sea- 
son, and  give  all  diligence  to  have  a  supply  for 
their  future  wants,  while  men,  who  have  intelligent 
powers,  loiter  and  slumber,  when  eternal  concerns 
press  upon  them  ?  Let  men  observe  the  propriety 
and  wisdom  of  the  insects  of  the  earthy  and  be  ad- 
monished from  their  ways,  to  learn  a  lesson  of  hea- 
venly wisdom,  lest  in  the  book  of  divine  provi- 
dence, at  the  last  great  day,  they  appear  in  judg- 
ment against  them. 

REFLECTIONS. 

1st.  Are  men  admonished  not  only  by  the  word 
of  God,  but  by  the  ants,  to  be  laying  up  a  treasure 
in  heaven  ]  Then  it  cannot  be  owing  to  the  want 
of  knowledge,  that  they  neglect  this  work. 


SERMOiN  Vlir.  107 

In  the  word  of  God,  the  pathway  of  life  is  clear- 
ly pointed  out ;  and  all  nature  urges  men  not  to 
delay  the  work  of  preparing  for  the  future.  The 
beasts  of  the  field,  the  birds  of  the  air,  and  insects 
of  the  earth,  reprove  men  of  their  unmindfulness 
and  ingratitude  towards  their  Creator  and  most 
bountiful  Benefactor.  How  active  are  the  various 
tribes  of  irrational  creatures,  in  showing  forth  the 
praises  of  their  Maker  !  Their  language  to  the 
sons  of  men  is,  O  come  join  with  us :  in  an  intel- 
ligent and  more  noble  way,  declare  his  praise. 
But  hear,  O  heavens,  and  give  ear,  O  earth,  for  the 
Lord  hath  spoken  !  "  I  have  nourished  and  brought 
up  children,  but  they  have  rebelled  against  me." 
My  hearers,  look  to  your  domestick  animals.  Are 
they  as  unmindful  of  you,  as  you  are  of  your  God  ? 
Do  they  treat  you  with  the  neglect,  with  which  you 
treat  your  heavenly  Parent?  But  remember  this 
truth,  ''To  him  thatknoweth  to  do  good  and  doeth 
it  not,  to  him  it  is  sin." 

2dly.  The  only  reason  why  men  neglect  the  du- 
ties of  religion,  and  the  concerns  of  their  souls, 
must  be  their  extreme  and  criminal  aversion  to 
them. 

Surely  the  motives  are  sufficiently  great  to  excite 
the  most  sluggish  into  activity  and  diligence,  un- 
less they  have  unfeeling,  obdurate  hearts.  If  any 
plead  their  blindness,  they  virtually  plead  guilty  ; 
for  the  voluntary  opposition  of  the  heart  to  the 
light  and  duties  of  the  gospel,  induces  men  to  stop 
their  ears,  shut  their  eyes,  and  blind  their  minds. 
But  who  for  this  is  to  be  blamed  ?  Sinners,  in 
gospel  lands,  see  and  confess  that  the  great  con- 
cerns of  religion  and  their  souls,  are  of  unspeaka- 
bly greater  importance  than  any  or  all  of  the  pur- 
suits and  enjoyments  of  this  present  world.  But 
if  they  grant  these  things,  what  makes  them  sleep 
in  awful  security,  when  thetormeiUs  of  hell  should 
alarm,  and  the  joys  of  heaven  allure  the  most  stu- 
pid   sinner.      This  kind   of   blindness  manifests 


108  SERMON  VIII. 

great  wickedness ;  for  it  discovers  a  willingness 
to  treat  the  ever  blessed  God  with  continued  con- 
tempt, and  to  be  the  murderers  of  their  own  souls, 
when  they  are  convinced  they  ought  to  take  heed. 

The  ants  assist  each  other  in  laying  up  a  store 
for  the  future  ;  but  how  unwilling  are  men  to  do 
any  thing  for  their  own  salvation  or  that  of  others. 
They  mutually  agree  to  lay  up  treasures  upon 
earth ;  yet  how  do  they  fold  their  hands  together 
and  say,  "  Yeta  little  sleep,  a  little  slumber,"  when 
the  thought  of  encouraging  each  other  to  walk  in 
the  straight  and  narrow  way,  comes  to  their  view. 
Then  mankind  are  not  only  to  be  pitied  but  blam- 
ed, for  their  moral  stupidity  and  blindness. 

3dly.  From  this  subject  we  see,  that  as  natural 
sloth  tends  to  poverty,  so  spiritual  sloth  proves 
ruinous  to  the  soul. 

If  impenitent  sinners  were  truly  awake,  and  not 
in  a  state  of  despair,  they  would  be  much  excited 
to  do  something  to  escape  the  wrath  to  come.  Do 
temporal  concerns  demand  attention  ?  What,  then, 
are  the  claims  of  religion  ?  what  the  interest  of  an 
immortal  soul  ?  what  an  eternity  of  extatick  and 
increasing  blessedness  1 

Perhaps  some  wonder  why  the  Lord  does  not 
give  them  a  new  heart,  and  pardon  their  sins,  since 
he  appears  in  behalf  of  others,  and  shows  mercy. 
But  were  they  not  criminally  stupid  and  blind, 
they  would  be  astonished,  that  a  holy  and  just  God 
has  so  long  spared  their  forfeited  lives,  and  not  cut 
them  off  in  their  sins  as  the  cumberers  of  his 
ground.  How  many  thousands  have  acted  the  part 
of  the  sluggard,  sleeping  in  their  sins,  till  they 
have  opened  their  eyes  in  torment!  And  is  it  not 
now  as  dangerous,  to  say,  "  Yet  a  little  sleep,  a 
little  slumber,  a  little  folding  of  the  hands  to  sleep  ?" 
Says  Solomon  to  every  one  of  this  description, 
"  Go  to  the  ant,  thou  sluggard,  consider  her  ways, 
and  be  wise." 


SERMON  VIII.  109 

4thly.  Let  all  take  the  alarm,  and  awake  to  right- 
eousness, lest  the  wrath  of  God  come  upon  them 
to  the  utmost. 

Let  saints  arise  and  trim  their  lamps.  They 
should  ever  be  greatly  engaged  in  laying  up  a  trea- 
sure in  heaven,  that  they  may  reap  a  rich  harvest, 
a  great  and  glorious  reward.  Their  redemption  is 
now  nearer  than  when  they  first  believed  ;  hence, 
they  should  give  all  diligence  to  make  their  calling 
and  election  sure.  The  present,  especially,  calls 
for  extraordinary  e?fertions  and  zeal  in  the  cause 
of  the  Redeemer.  The  liOrd  Jesus  is  doing 
great  and  wonderful  things  for  Zion.  In  a  very 
special  manner  is  he  blessing  the  exertions  of  his 
people,  and  enlarging  the  borders  of  his  glorious 
kingdom.  And  is  this  a  time  for  his  people  to 
sleep  ?  Let  them  awake,  be  up  and  doing,  and  not 
tarry  to  make  excuses,  but  prepare  to  meet  the 
bridegroom. 

Let  impenitent  sinners  awake,  and  speedily  flee 
to  the  mountain  of  safety.  Have  they  not  folded 
their  hands  together  long  enough,  crying,  "  Yet  a 
little  sleep,  a  little  slumber."  It  is  now  ahuost  im- 
possible to  awaken  some,  and  will  they  yet  sleep  ? 
Are  they  determined  not  to  see,  till  the  light  of 
eternity  opens  their  eyes  l  Will  they  turn  away 
from  the  light,  gleaming  and  bursting  upon  their 
sight  from  the  divine  pages  of  the  gospel  ?  Yon- 
der, methinks,  I  see  the  Saviour  with  very  solemn 
but  cheerful  looks.  What  heartfelt  expressions 
flow  from  his  lips  !  Rise,  sinner ;  he  calleth  thee. 
Come,  O  come  to  Jesus.  ''The  Spirit  and  the  Bride 
say  come.  Let  him  that  heareth,  say  come.  And 
whosoever  will,  let  him  take  of  the  water  of  life 
freely."  If  any  will  yet  sleep,  it  must  be  for  their 
own  cost.  But  awake,  thou  that  sleepest,  arise 
from  the  dead,  and  Christ  shall  give  thee  life. 
Awake  to  righteousness  ;  lay  up  for  yourself  a  trea- 
sure in  heaven,  that  your  soul  may  live,  and  for 
ever  feast  and  rejoice  with  the  innumerable  com- 


110  SERMON  VIII. 

pany  of  the  redeemed  at  the  great  marriage  sup- 
per of  the  Lamb. 

Awake  to  a  sense  of  your  dignity  and  mo- 
mentous responsibility.  Do  not  imagine  that  you 
are  a  being  but  one  grade  above  the  animal 
creation  ;  for  your  immortal  soul  exalts  you  far 
above  them  ;  yea  it  renders  your  existence  of  in- 
finite worth.  Then  think  and  act  as  becometh 
your  dearest,  present,  and  eternal  well-being  and 
thus  you  will  prepare  to  be  an  inhabitant  of  the 
celestial  regions.  Be  awak^  whilst  in  health,  to 
the  importance  of  your  preparing  for  sickness  and 
death  ;  and  go  the  word  of  God  continually,  that 
you  may  see  the  wisdom  of  striving  with  your  ut- 
most efforts  for  those  varied,  those  exalted  and 
eternal  glories  which  through  grace  are  to  be  the 
recompense  of  the  jusi. 

Reader  and  hearer,  be  not  only  admonished 
by  inferiour  creatures  to  provide  for  the  future,  but 
let  the  glorious,  principalities  of  the  heavenly  world, 
let  the  dignified  powers  and  blessed  station  of  an- 
gels, and  the  exalted  felicity  of  saints  in  glory,  ex- 
cite and  emulate  you  in  the  ways  of  righteous- 
ness, and  in  all  the  duties  of  self-denial,  that  you 
may  be  made  conquerors  over  sin  and  Satan,  and 
be  crowned  with  glorious  immortality.  Would 
you  be  emulous  for  an  honourable,  though  tempo- 
ral station,  on  this  foot-stool  of  heaven  ?  Aspire 
then  for  a  holy  habitation  with  superiour  beings, 
and  for  the  grandeur,  not  of  feeble  men,  but  of 
your  God.     Amen. 


SERMON  IX. 


CONNEXION  OF  OBEDIENCE  AND  BLESSINGS. 


MARK  III.  5. 

Stretch  forth  thine  hand. 

All  the  ways  of  God  are  perfect  and  right,  whether 
man  be  reconciled  to  them  or  not.  He  is  the  Lord 
and  Sovereign  of  the  universe,  and  ail  his  intelli- 
gent creatures  are  bound  to  render  implicit  obe- 
dience to  all  his  commands  ;  for  no  one  of  them  is 
unreasonable.  Both  the  general  laws  and  positive 
precepts  of  the  supreme  Ruler  are  such  as  are 
worthy  a  Being  supremely  wise  and  good.  Not- 
withstanding there  is  a  controversy  between  the 
supreme  moral  Governour,  and  his  rebellious  sub- 
jects on  the  earth,  his  foot-stool.  Their  language 
is,  His  ways  are  hard  and  grievous ;  not  suited 
to  the  state  and  condition  of  weak  and  erring  mor- 
tals. But  says  the  Lord,  "Come  now,  and  let  us 
reason  together.  Are  not  my  ways  equal  \  and  are 
not  your  ways  unequal  ?"  In  the  most  tender  com- 
passion he  condescends  to  reason  with  men,  even 
the  rebellious,  who  find  fault  with  his  ways,  and 
call  him  a  hard  master. 

The  words  of  the  text  with  those  in  connexion, 
are  an  interesting  narrative,  and  serve  to  show 
both  the  depravity  of  the  human  heart,  and  the 
benevolence  of  God  towards  man.  "Jesus  enter- 
ed into  the  synagogue  ;  and  there  was  a  man  there, 
which  had  a  withered  hand.  And  the  Pharisees 
watched  him  whether  he  would  heal  him  on  the 
Sabbath  day ;  that  they  might  accuse  him.     And 


112  SERMON  IX. 

he  saith  unto  the  man,  which  had  the  withered 
hand,  Stand  forth.  And  he  said  unto  them.  Is  it 
lawful  to  do  good  on  the  Sabbath  days,  or  to  do 
evil  1  to  save  life  or  to  kill  ?  But  they  held  their 
peace.  And  when  he  looked  round  about  on  them 
with  anger,  being  grieved  for  the  hardness  of  their 
hearts,  he  saith  unto  the  man.  Stretch  forth  thine 
hand.  And  he  stretched  it  out ;  and  his  hand  was 
restored  whole  as  the  other." 

By  this  miraculous  restoration  at  the  effort  of 
the  man,  we  are  taught  that  human  exertion  in 
obedience  to  the  divine  command, is  a  means  of  ob- 
taining blessings  from  God.  The  subject  will  be 
illustrated  with  considerable  variety. 

1st.  Domestick  and  temporal  concerns. 

The  conduct  of  mankind  in  secular  life,  may 
serve  to  illustrate  and  evince  the  necessity  of  human 
activity,  to  obtain  what  are  denominated  the  com- 
mon blessings  of  Providence.  The  comforts  and 
conveniences  of  life  are  not  obtained  by  idleness 
and  sloth  ;  but  by  industry  and  diligence.  The 
earth  would  not  yield  her  increase  in  such  rich  pro- 
fusion, were  it  not  cultivated  by  the  hand  of  man. 
There  must  be  ploughing  and  sowing,  harvesting 
and  ingathering,  that  the  wants  of  her  numerous 
inhabitants  may  be  supplied.  Not  only  activity, 
but  times  and  seasons  are  to  be  observed,  for  com- 
mitting seeds  to  the  earth,  and  for  gathering  her 
precious  fruits.  Hence,  the  husbandman  at  a  suit- 
able time  casts  forth  seed,  then  patiently  waits  for 
the  early  and  latter  rain,  and  in  due  season  reaps 
a  rich  harvest,  as  a  reward  of  his  labours. 

The  earth  is  a  vast  and  inexhaustable  store- 
house, from  which,  by  proper  means  and  exertions, 
the  whole  human  family  may  derive  the  necessa- 
ries of  life.  But  without  human  efibrt,  only  a  small 
portion  of  the  globe  could  subsist.  Even  in  Para- 
dise Adam  was  to  till  the  ground  ;  and  since  the 
fall,  human  labour  is  necessarily  increased.  After 
the  flood  the  promise  was  made,  "  While  the  earth 


SERMON  IX.  113 

remaineth,  seed  lime  and  harvest,  cold  and  heat, 
and  summer  and  winter,  and  day  and  night  shall 
not  cease."  But  this  does  by  no  means  imply, 
that  should  mankind  fold  their  hands  together  as 
the  sluggard,  and  call  for  a  little  more  sleep,  that 
the  earth  would  spontaneously  abound  with  all  her 
productions,  and  lavish  on  man  her  choicest  goods. 
It  is  designed  as  an  encouragement  for  human 
exertion.  And,  in  similar  circumstances,  where  a 
people  are  the  most  industrious  and  economical, 
there  the  good  things  of  this  life  are  enjoyed  in 
the  greatest  profusion.  All  nature  teems  with  life 
and  activity  ;  and  to  the  slothful,  her  voice  of  ad- 
monition is,  "  Go  to  the  ant,  thou  sluggard,  consider 
her  ways  and  be  wise."  As  it  is  true,  that  without 
the  blessing  of  God,  in  giving  fruitful  showers  and 
the  genial  influence  of  the  sun,  the  labours  of  man 
would  be  vain,  so  is  it  equally  true,  that  in  the  con- 
stitution of  natural  things,  we  may  be  led  to  see 
the  nepessity  of  human  activity,  to  obtain  what  are 
denominated  the  common  blessins^s  of  Providence. 

2dly.  Individual  prosperity  in  earthly  good 
things,  is  connected  with  human  activity. 

It  is  true,  that  riches  are  distributed  by  the  hand 
of  Providence,  whether  mankind  be  born  to  afflu- 
ence, or  whether  they  acquire  wealth  by  the  means 
of  their  labours.  It  is  also  a  matter  of  fact,  that 
the  industrious  do  not  always  become  wealthy,  nor 
that  riches  are  always  to  men  of  understanding. 
But  still,  we  often  see  this  tr\ith  verified,  that  *'  idle- 
ness will  clothe  a  man  with  rags  ;  but  the  hand  of 
the  diligent  maketh  rich." 

Property  is  generally  acquired  by  the  use  of 
means  ;  either  by  bodily  or  mental  exertions,  and 
frequently  by  both.  Some,  by  persevering  labour 
and  enterprising  spirit,  not  only  obtain  a  compe- 
tence, but  accumulate  great  riches.  Persons  in 
want,  are  convinced  that  human  activity  is  the  pro- 
per means  to  relieve  their  necessities.  Such  may 
trust  in  Providence  ;  but  this  is  only  by  looking  to 

15 


114  SERMON  IX. 

God  for  a  blessing  on  their  labours  or  honest  ex- 
ertions. And  we  may  frequently  see  from  the  con- 
duct of  such,  that  necessity  is  the  mother  of  in- 
vention. The  worthy  poor  man  does  not  give  him- 
self up  to  idleness ;  but  he  gives  diligence,  by 
some  honest  calling,  to  obtain  food  and  raiment, 
and  the  varied  comforts  of  life.  Whether  any  one 
be  more  or  less  successful  in  the  lawful  pursuits  of 
secular  concerns,  he  must  depend  on  the  blessing 
of  God  to  crown  his  endeavours  with  success. 
Still  this  dependence  is  not  a  discouragement  to 
exertion  ;  but  a  ground  or  reason  to  excite  to  ac- 
tion. Not  only  the  word  of  God,Jj;jt  also  the  con- 
duct of  mankind  serves  to  show  that  human  ac- 
tivity is  a  means  for  individuals  to  obtain  earthly 
good  things. 

3dly.  In  time  of  sickness  or  of  some  natural 
calamity,  human  activity  and  means  are  necessary 
to  obtain  a  blessing  from  God. 

Although  it  is  appointed  unto  man  once,  to  die, 
and  that  his  days  are  numbered  with  the  Almighty 
as  the  days  of  a  hireling,  that  he  cannot  pass  ;  yet 
where  life  is  prolonged,  means  are  included.  In 
times  of  sickness  of  an  alarming  nature,  how 
quickly  is  the  physician  called,  and  how  carefully 
his  prescriptions  observed  !  In  some  cases,  with- 
out his  assistance  life  would  not  be  endangered  ; 
yet  in  ten  thousand  instances,  without  his  speedy 
aid,  death  would  inevitably  ensue ;  whereas, 
through  his  instrumentality  the  years  of  many  are 
multiplied.  Still  it  is  the  blessing  of  God  which 
alone  can  give  efficacy  to  medical  aid,  to  raise  from 
the  borders  of  the  grave,  and  restore  to  health. 
How^  are  the  most  skilful  exertions  baffled,  unless 
he  give  efficiency  !  But  notwithstanding  the  keys 
of  life  and  of  death  are  in  the  hands  of  God, 
yet  how  readily  do  mankind  exert  themselves  in  all 
the  constituted  methods  to  preserve  life  and  pro- 
mote health  !  And  whether  the  Lord  grant  bless- 
ings in  an  ordinary  or  miraculous  manner,  he  has 


SERMON  IX.  115 

instituted  the  connexion  of  obedience  and  bless- 
ings, and  demands  human  effort.  Sometimes, 
however,  men  despise  the  directions  from  heaven, 
and  would  prescribe  the  means  to  be  used  for 
their  own  selves,  as  if  they  were  wiser  than  their 
Maker. 

The  story  of  Naaman,  captain  of  the  Assyrian 
host,  and  who  was  a  leper,  may  be  happily  brought 
to  view  in  this  place.  By  a  little  Hebrew  maid,  he 
hears  of  a  prophet  in  Israel.  With  a  letter  from 
the  king  of  Assyria,  he  departs,  taking  ten  talents 
of  silver  and  six  thousand  pieces  of  gold,  and  ten 
changes  of  raiment,  as  a  price  or  present  for  his 
healing.  So  Naaman  came  with  his  horses  and 
his  chariot,  and  stood  at  the  house  of  Elisha.  And 
Elisha  sent  a  messenger  unto  him,  saying,  "  Go  and 
wash  in  Jordan  seven  times ;  and  thy  flesh  shall 
come  again  unto  thee,  and  thou  shalt  be  clean. 
But  Naaman  was  wrath,  and  went  away,  and  said, 
Behold,  I  thought  he  would  surely  come  out  to  me, 
and  stand  and  call  on  the  name  of  the  Lord  his 
God,  and  strike  his  hand  over  the  place  and  recover 
the  leper.  Are  not  Abana  and  Pharpar,  rivers  of 
Damascus,  better  than  all  the  waters  of  Israel  1 
May  I  not  wash  in  them  and  be  clean "?  So  he 
turned  and  went  away  in  a  rage.  And  his  servants 
came  near  and  spake  unto  him,  and  said,  My  father, 
if  the  Prophet  had  bid  thee  do  some  great  thing, 
wouldst  thou  not  have  done  it  ?  How  much  rather, 
then,  when  he  saith  unto  thee,  Wash  and  be  clean. 
Then  went  he  down  and  dipped  himself  seven 
times  in  Jordan,  according  to  the  saying  of  the 
man  of  God ;  and  his  flesh  came  again  like  unto 
the  flesh  of  a  little  child,  and  he  was  clean."  We 
may  notice  that  Naaman  despised  simple  means, 
and  desired  to  have  pompous  ones  substituted  ;  and 
that  the  advice  of  his  servants  was  the  means 
which  induced  him  to  follow  the  directions  of  the 
prophet,  without  which  his  leprosy  must  have  re- 
mained upon  him. 


116  SER3ION  IX. 

The  Saviour's  annointing  the  eyes  of  the  blind 
man  with  clay,  and  his  restoring  sight,  are  worthy 
of  consideration.  Why  was  clay  used,  and  not 
proper  eye-salve  ?  Because,  the  power  and  bless- 
ing of  God  might  not  appear  so  conspicuously. 
Hence  he  would  use  means  destitute  of  any  inhe- 
rent virtue  or  efficacy,  that  the  efficiency  might  ap- 
pear manifest  from  God  alone. 

Let  us  attend  to  the  words  of  the  text.     To  the 
man  whose  hand  was  withered,  says  the  Saviour, 
"Stretch  forth  thine   hand.     And  he  stretched  it 
out,  and  his  hand  was  restored  whole  as  the  other." 
The  question  now  arises,  why  was  the  man  com- 
manded to  stretch  forth  his  hand,  when  he  labour- 
ed under  a  natural  inability  ?     I  answer,  because 
means  was  to  be  made  to  appear,  to  be  inseparably 
connected  with  the  end,  or  the  restoration  of  the 
hand.     The  moment  the  man  made  an  effi^rt  to 
raise  his  hand,  which  he  was  unable  of  himself  to 
do,  power  was  communicated  from  the  Saviour  to 
restore  its  vital  energies,  that  it  might  be  raised. 
Divine  agency  immediately  accompanied  human, 
and  unless  the  man  had  made  an  attempt  to  com- 
ply with  the  command,  we   have  not  the  smallest 
evidence  that  his  hand  would  have  been  restored. 
Had  he,  at  that  time,  made  objections  to  the  re- 
quisition of  the  Saviour,  or  had  he  formed  excuses 
on  the  account  of  his  impotence,  probably    the 
curse  of  Heaven  would  have  doomed  his  soul  and 
body  to  perish  for  ever.     Though  means  are  to  be 
used,  the  power  and  excellence  must  appear  to  be 
from   God.     Thus  we   may  see,  that  in   time  of 
sickness,  or  of  some  natural  calamity,  human  exer- 
tions are  necessary  to  obtain  a  blessing  from  him. 

.4thly.  It  is  through  the  blessing  of  God,  and  by 
human  exertions,  that  our  natural  talents  are  im- 
proved. 

In  the  first  period  of  our  existence,  we  are  human 
beings  in  miniature  only.  The  works  of  nature 
and  the  privileges  of  society,  are  the  great  inlets  of 


SERMON  IX.  117 

knowledge  ;  but  these  are  so  varied  and  extensive, 
that  we  may  make  constant  improvements  in  learn- 
ing those  things  wliich  are  becoming  dependent 
and  accountable  beings.  When  we  behold  the 
wonders  of  creation,  if  we  duly  exercise  our  minds, 
we  may  contemplate  the  being  and  perfections  of 
God  ;  for  the  invisible  things  of  him  may  be  clearly 
seen  from  the  things  that  are  made,  even  his  eter- 
nal power  and  Godhead.  But,  if  we  exert  not  our 
intellectual  powers  by  reflection,  we  may  be  as 
stupid  as  the  brutes,  notwithstanding  all  the  won- 
derful operations  of  the  Divine  hand.  From  the 
blessings  of  education  and  society,  we  may  obtain 
clear  and  enlarged  views  of  the  various  doctrines 
and  duties  of  the  gospel.  Some  have  far  more 
extensive  opportunities  of  instruction  than  others ; 
yet  still,  in  all  cases,  much  depends  on  human  ef- 
fort. The  light  of  creation,  providence,  and  reve- 
lation, must  not  be  shut  out  of  the  mind,  but  im- 
proved, would  we  form  consistent  and  exalted  views 
of  the  character  of  God,  and  of  his  wondrous 
works.  It  is  not  only  through  human  activity,  that 
the  mind  is  expanded  in  all  its  faculties,  but  human 
exertions  are  necessary,  that  it  make  use  of  pro- 
per means,  and  be  engaged  in  suitable  employ- 
ments. Our  dispositions  and  manners  depend 
much  on  our  own  forming.  It  is  true  that  our 
gifts  and  privileges  are  blessings  from  God  ;  but 
their  improvement  is  inseparably  connected  with 
human  activity. 

5thly.  It  is  through  the  blessing  of  God,  that 
the  minds  of  any  are  deeply  impressed  with  a 
sense  of  divine  truth  ;  but  the  agency  of  man  is 
not  excluded. 

That  any  of  the  human  race  are  awakened  and 
convicted,  is  solely  the  work  of  grace  ;  for  mankind, 
in  a  moral  point  of  view,  are  asleep,  and  do  not 
wish  to  be  disturbed  from  their  slumbers.  The  Holy 
Spirit  is  the  great  agent  to  awaken  and  convince 
men  that  they  are  sinners,  and  make  them  feel  their 


118  SERMOJN  IX. 

guilt ;  but  their  agency  is  necessary  to  cherish  the 
impressions  of  the  Spirit.  The  light  and  force  of 
divine  truth  will  now  and  then  break  in  and  shine 
into  the  minds  of  men,  which,  by  their  exertions, 
they  may  either  kindle  or  quench.  To  have  the 
mind  habitually  impressed  and  open  to  conviction, 
requires  serious  meditation  and  prayer.  Some 
have  their  minds  occupied  with  light  and  trifling 
thoughts  much  of  their  time  ;  because  they  are 
pleased  with  vain  things,  and  exert  themselves  to 
bar  the  avenues  of  the  soul  against  the  arrows  of 
conviction.  On  the  other  hand,  those  who  have 
generally  solemnity  of  mind,  strive  to  banish  sinful 
and  vain  thoughts,  as  an  enemy  to  seriousness. 
Some  resort  to  the  pleasures  and  amusements  of 
life,  that  they  may  lose  their  serious  impressions. 
Others  seek  serious  company  and  religious  conver- 
sation ;  deeply  solicitous,  lest  they  resist  the  striv- 
ings of  the  Spirit.  From  experience  and  from 
the  warnings  and  cautions  to  men  not  to  quench 
the  Holy  Spirit,  we  may  see  that  human  exertion 
is  a  means  of  obtaining  the  blessing  of  having  the 
mind  deeply  impressed  with  a  sense  of  divine 
truth. 

6thly.  The  work  of  conversion  is  truly  the  work 
of  God;  still,  the  agency  of  man  is  included. 

To  be  converted,  is  to  be  created  anew  in  Christ 
Jesus  unto  good  works.  It  is  to  be  translated  from 
the  kingdom  of  Satan,  and  to  be  brought  into  tlie 
kingdom  of  God's  dear  Son — to  be  brought  out  of 
darkness  into  God's  marvellous  light.  But  it  is  said 
to  be  the  work  of  God,  to  take  away  the  old  and 
stony  heart,  and  to  give  a  new  heart,  or  a  heart  of 
flesh  :  that  is,  a  heart  of  supreme  love  to  God,  re- 
pentance for  sin,  faith  in  the  Son  of  God,  and  all 
other  Christian  graces.  Yet  mankind  are  com- 
manded to  make  them  a  new  heart,  to  exercise  holy 
or  gracious  aftections.  Hence,  we  may  be  led  to 
see  in  the:  work  of  conversion,  that  although  the 
Lord  is  the  eflicient  cause,  yet  man  is  rendered  ac- 


SERMON  IX.  119 

tive  in  the  work.     Divine  and  human  agency  are 
inseparably   connected ;  and   both   essential,  that 
the  sinner  may  be  born  again.     In  this  great  and 
all-important,  essential  work,  the  time  and  degree 
of  conviction  are  greatly  varied.     Some,  for  a  con- 
siderable time,   are  distressed  in   their  souls,  and 
burdened,  as  it  were,  with  the  pains  of  hell.  Others, 
with  sharp   and  pungent  convictions,   are  quickly 
delivered   from  the   bondage    of   sin    and    death. 
Some  are  more  peculiarly  excited  by  terrour  and 
guilt ;  others   are  most  deeply  impressed  and  af- 
fected in  view  of  the  grace,  mercy,  and  forbear- 
ance of  God.     But  the  effect  is  the  same ;  from 
children  of  darkness,  to  become  children  of  light. 
Perhaps  some  are  ready  to  say  with  Nicodemus, 
How  can  these  things  be  1     Receive  light  from  the 
words  of  the  text:  "  Stretch  forth  thine  hand."  The 
man,  sensible  of  his  natural  inability,  was  stripped 
of  all  hope  or  confidence  in  himself;  therefore  his 
only  encouragement  and  trust  were  in  the  compas- 
sion  and  power  of  the   Saviour.     Thus   he  was 
enabled,  and  did  stretch  forth  his  hand.     Then  let 
those  who  despair  of  help  in  themselves,  on  the 
account  of  their  moral  inability,  their  guilt,  pollu- 
tion, and  wretchedness,  submit  themselves  to  God, 
relying  solely  on  his  grace  and  mercy  through  his 
Son,  for  pardon  and  salvation.     This  is  the  straight 
and  narrow  way,  that  children  of  wrath  and  heirs 
of  hell  may  become  the  children  of  God  and  heirs 
of  heaven.     It  is  through  the  grace  of  God  alone, 
by  the  use  of  means  and  human  exertions,  that 
man  can  escape  the  wrath  to  come,  and  lay  hold  on 
eternal  life.     Would  any  desire  to  have  the  deadly 
leprosy  of  sin  healed  by  some  pompous  external 
reformation  or  performance,  they  must  be  disap- 
pointed ;  for  the  great  Physician  of  souls  alone  can 
heal  them.     Let  them  not  like  Naaman  despise  the 
means  and  way  which  God  has  appointed,  and  glo- 
ry in  the   device   of  human  wisdom.     None  can 
possibly   merit   heaven ;  and  would   they  gladly 


120  SERMON  IX. 

purchase  it  with  silver  or  gold,  as  Simon  Magus 
would  the  gift  of  miracles,  they  and  their  money 
must  perish  together.  As  heavy  laden,  of  a  brok- 
en and  contrite  heart,  their  language  must  be, 
"  God  be  merciful  to  me,  a  sinner." 

It  was  truly  the  work  of  God  that  the  Apostle 
Paul  was  converted  ;  and  yet  how  active  was  he  in 
the  work  !  The  light  of  heaven  brought  him  to 
the  earth;  and  with  deep  humility,  he,  trembling 
and  astonished,  said.  Lord  what  wilt  thou  have  me 
to  do  ?  And  now,  behold,  he  prayeth.  Here  we 
have  exhibited  a  most  pungent,  sudden  conviction, 
and  an  instance  of  wonderful  conversion.  The 
trembling  jailer,  under  keen  conviction,  cries  out, 
"  Sirs,  what  must  I  do  to  be  saved  ?"  And  with 
ready  and  active  obedience,  he  believed  on  the 
Lord  Jesus  Christ,  and  was  converted.  Then  let 
those  who  are  dead  in  trespasses  and  sins,  repent, 
arise,  and  call  upon  God,  if  peradventure  the 
thoughts  of  their  heart  be  forgiven  them. 

Repentance  is  the  gift  of  God  ;  yet  it  is  the  sin- 
ner who  repents  and  awakes  to  newness  of  life. 
In  this  view  we  hear  the  command,  "  Awake,  thou 
that  sleopest,  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light."  Mankind  naturally  are  will- 
ingly bound  with  the  bonds  and  adamantine  chains 
of  sin  and  death  ;  and  it  is  the  agency  of  the  Di- 
vine Spirit  which  makes  them  willing  to  be  releas- 
ed, and  active  in  being  delivered  from  the  powers 
of  darkness.  They  are  the  willing  slaves  of  sin  ; 
but  divine  grace  enables  them  to  become  the  will- 
ing servants  of  Christ.  From  Christian  experi- 
ence, and  from  the  examples  recorded  in  the  sacred 
oracles,  we  may  be  led  to  see  that  human  agency 
is  connected  as  essential  to  the  obtaining  of  the  in- 
estimable blessing  of  conversion,  which  is  acknow- 
ledged to  be  the  work  of  God. 

7thly.  Obedience  is  a  means  of  obtaining  the 
blessing  of  sanctification  from  God. 


SERMON  IX.  121 

In  conversion  that  good  work  is  begun  which 
is  to  be  perfected  unto  the  day  of  Jesus  Christ. 
The  soul  that  is  renewed  by  the  Spirit  of  God,  is 
to  grow  in  grace  and  Christian  knowledge.  And 
the  one  who  is  active  and  faithful,  will  have  his 
path  like  that  of  the  just,  which  groweth  brighter 
and  brighter  unto  the  perfect  day.  The  Christian 
warfare  cannot  be  successfully  maintained  without 
persevering  human  exertions ;  although  thanks 
belongeth  to  God,  who  giveth  us  the  victory.  The 
scriptural  direction  on  this  subject  is,  "  Work  out 
your  own  salvation  with  fear  and  trembling ;  for  it 
is  God  who  worketh  in  you  to  will  and  to  do,  of 
his  own  good  pleasure."  Although  believers  are 
dependant  on  the  grace  of  God,  that  they  be  more 
and  more  conformed  to  the  image  of  his  Son,  still 
their  agency  and  exertions  are  not  to  be  diminish- 
ed. They  must  lead  watchful,  prayerful,  and  god- 
ly lives,  and  glorify  God  in  their  bodies  and  spirits, 
which  are  his.  The  scriptures  abound  with  ex- 
hortations, warnings,  and  encouragements  towards 
believers,  that  they  be  not  slothful,  but  fervent  in 
spirit,  serving  the  Lord.  While  they  are  not  to 
trust  in  themselves,  but  in  God  who  quickeneth 
them  ;  still  the  manner  in  which  they  must  trust  in 
him,  is  only  by  pressing  forward  toward  the  mark 
for  the  prize  of  the  high  calling  of  God,  in  Christ 
Jesus.  Hence,  human  exertion,  in  obedience  to 
the  divine  command,  is  the  constituted  means  of 
obtaining  the  blessing  of  sanctification  from  God. 

INFERENCES. 

1st.  They  who  neglect  the  means  of  grace,  "ne- 
glect their  own  salvation." 

We  have  seen  from  this  subject,  that  both  in  the 
natural  and  moral  world,  the  Lord  has  established 
means  in  order  to  obtain  blessings  ;  and  they  who 
neglect  them,  forsake  their  own  mercies.  The 
means  of  the  gospel  are  external  and  internal. 
The  external  are  the  Sabbath,  the  preaching  or 

16 


122  SERMON  IX. 

reading  of  the  word,  and  other  opportunities  of  in- 
struction. The  internal,  are  serious  meditation, 
reflection,  secret  prayer,  and  a  determination  to 
shun  evil,  and  cleave  to  that  which  is  good.  And 
while  we  behold  some  highly  prizing  the  institu- 
tions of  the  gospel,  we  may  see  them  lightly  es- 
teemed by  others.  So  while  the  same  means  are 
proving  a  savour  of  life  unto  life  to  some;  to 
others,  they  are  a  savour  of  death  unto  death.  Gos- 
pel means  serve  either  to  render  the  mind  serious, 
and  renew  the  heart,  or  they  harden  those  who  re- 
sist them.  They  must  prove  means  of  conviction, 
conversion,  sanctification,  and  salvation,  or  of  an 
aggravated  condemnation.  They  will  not  remain 
void  ;  but  will  be  a  means  of  preparing  for  heaven, 
or  of  sinking  the  soul  deeper  in  hell.  It  is  a  so- 
lemn truth,  that  to  neglect  the  means  of  grace,  is 
to  neglect  our  own  salvation. 

2dly.  We  may  see,  there  must  be  disobedience 
to  draw  down  the  divine  curse. 

Some  people  imagine  sin  to  be  a  mere  calamity 
sent  upon  them,  which  they  abhor,  and  from  which 
they  are  groaning  to  be  delivered.  But  would 
they  open  their  eyes,  they  would  see  that  they  roll 
sin  as  a  sweet  morsel  under  their  tongues,  and  that 
they  are  not  anxious  to  be  freed  from  it,  but  only 
from  the  wages  of  sin,  which  is  the  second  death. 
They  who  drink  down  iniquity  as  the  ox  drinketh 
water,  love  all  the  sins  in  which  they  indulge,  al- 
though they  may  dread  their  future  punishment. 
Do  any  imagine  that  necessity  or  fate  has  bound 
them  with  the  slavish  chains  of  sin  ?  Mistaken 
souls !  Their  own  exertions,  their  repeatedly  har- 
dening their  hearts  against  the  truth,  their  fixed 
habits  of  sinning,  are  the  barriers  and  mountains 
in  the  way  of  their  salvation.  They  are  the  active 
acrents  in  forminfj  their  shackles  of  sin  ;  and  slaves 
to  Satan,  not  by  fatality,  but  by  being  willingly  led 
as  his  captives.  Let  not  any  be  deceived,  and 
imagine  they  hate  sin,  merely  because  they  have  a 


SERMON  IX.  123 

slavish  fear  of  punishment.  They  who  hate 
it,  seek  to  be  delivered  from  its  internal  domi- 
nion, as  from  a  loathsome  and  deadly  leprosy  of 
the  soul.  They  fold  not  their  hands  together  in 
idle  wishes,  but  awake  to  righteousness.  To  be 
dead  in  sin  is  not  a  mere  calamity,  but  it  is  to  be 
active  in  the  ways  of  unrighteousness,  and  to  love 
the  paths  of  disobedience. 

3dly.  A  person  may  be  brought  near  the  king- 
dom of  God,  and  still  fail  of  salvation. 

Although  conversion  is  an  instantaneous  work, 
wrought  by  the  Spirit  of  God,  yet  there  are  previ- 
ous stages  of  awakening  and  conviction.  And  a 
person  may  be  brought  near  that  steadfast  degree 
of  seriousness  and  anxiety  for  his  soul,  in  which 
the  Lord  generally  shows  mercy,  and  yet  go  back. 
He  may  by  degrees  turn  back  from  the  gate  of  hea- 
ven, and  at  last  have  his  conscience  seared  as  with 
a  hot  iron.  An  affecting  and  alarming  truth,  which 
should  sink  with  deep  weight  into  the  minds  of 
the  thoughtful.  How  heart-rending  must  it  be  to 
any  in  wo,  to  look  back  into  this  world  and  see 
that  they  were  just  entering  into  the  kingdom  of 
God,  and  yet  failed  of  salvation. 

How  will  they  reproach  themselves  for  their  folly, 
and  be  burdened  with  aggravated  guilt ;  because 
they  did  not  enter  the  kingdom  of  heaven,  before 
the  door  of  mercy  was  for  ever  shut,  and  whilst 
there  was  room  even  for  them.  O  how  precarious 
the  probationary  state  of  sinners !  especially  the 
case  of  an  awakened  sinner,  how  peculiarly  inter- 
esting and  momentously  important !  The  relapse 
of  such,  even  in  this  life,  is  very  affecting,  and 
matter  of  deep  lamentation  ;  but  what  will  be  the 
cutting  reflections,  how  can  t^ley  be  endured,  what 
way  will  the  thoughts  rove,  and  how  can  the  condi- 
tion of  an  awakened,  but  doubly  hardened,  and 
finally  impenitent  gospel  sinner  be  any  other  than 
that  which  is  the  most  insupportable  !  Reader,  or 
hearer,  if  this  be  peculiarly  applicable  to  your  situ- 


124  SERMON  IX. 

ation,  beware  what  you  do  !  be  entreated  to  be  wis© 
for  your  own  present  peace,  and  for  the  sake  of  an 
eternal  destiny  of  blessedness. 

4thly.  The  subject  naturally  suggests  the  inqui- 
ry, "  Why  stand  ye  here  all  the  day  idle  ?" 

What  calculations  and  exertions  of  the  mer- 
chant to  gain  an  earthly  and  fading  treasure! 
What  are  the  toils  of  the  farmer  to  accumulate 
perishing  wealth !  How  does  the  professional 
man  exert  all  the  powers  of  soul  and  body,  that  he 
may  be  distinguished  among  men  !  Then  may  we 
strive  for  the  rewards  of  a  glorious  immortality, 
and  to  be  the  favourites  of  all  the  blessed  in  the 
universe. 

Whether  at  the  sixth,  ninth,  or  eleventh  hour, 
the  Saviour  calls  to  work  in  his  vineyard.  Then 
let  youth,  middle  aged,  and  aged,  feel  interested  in 
this  subject,  and  work  while  it  is  called  to-day ; 
for  the  night  shortly  cometh,  in  which  no  man  can 
work.  There  is  work  enough  yet  to  do,  and  the 
reward  is  as  great  and  glorious  as  is  worthy  a  God 
to  bestow.  Heaven,  earth,  and  hell,  call  loudly 
upon  all  to  be  diligent  in  doing  the  will  of  their 
heavenly  Father.  Time  and  eternity  present  mo- 
tives of  infinite  magnitude.  The  salvation  of  the 
soul  demands,  that  "  Whatsoever  thy  hand  findeth 
to  do,  do  it  with  thy  might."  Shall  a  mortal  crea- 
ture, in  view  of  his  immortal  interests,  remain  idle  ? 
Rather  by  diligence  in  active  obedience  let  us  bear 
much  fruit  towards  God,  that  so  a  glorious  entrance 
shall  be  administered  into  the  kingdom  of  his  dear 
Son  in  eternal  life.     Amen. 


SERMOIV  X. 


A  VAIN  CURIOSITY  REPROVED. 


JOHN  XXII.  23. 

PFhat  is  that  to  thee?  follow  thou  me. 

The  directions  of  the  word  of  God  are  as  varied  as 
the  circumstances  of  man  require.  They  are  suit- 
ed to  his  fallen  state  ;  and  calculated  to  lead  him 
in  the  pathway  of  life.  The  blessed  Saviour  was 
ever  ready  to  give  salutary  counsel ;  and  his  in- 
structions discover  superiour  excellence,  because 
they  were  so  wisely  and  timely  given.  He  who 
spake  as  never  man  spake,  on  every  occasion  was 
faithful,  and  would  direct  the  attention  and  pursuitof 
man  to  his  dearest  interest  for  time  and  for  eternity. 
No  favourable  opportunity  was  unimproved,  nor 
seasonable  instruction  withheld.  His  words  were 
ever  fitly  spoken,  whether  of  compassion  or  severi- 
ty ;  of  encouragement  or  rebuke. 

After  having  put  the  question  to  Peter  three  dif- 
ferent times,  "  Lovest  thou  me,"  he  adds,  "Verily, 
verily,  I  say  unto  thee,  When  thou  wast  young, 
thou  girdest  thyself  and  walkest  whither  thou 
wouldst ;  but  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands,  and  another  shall  gird  thee 
and  carry  thee  whither  thou  would  not.  This 
spake  he  signifying  by  what  death  he  should  glorify 
God.  And  when  he  had  spoken  this,  he  saith  unto 
him,  Follow  me.  Then  Peter,  turning  about,  seeth 
the  disciple  whom  Jesus  loved  following,  which 
also  leaned  on  his  breast  at  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  ?     Peter  seeing 


126  SERMON  X. 

him,  saith  to  Jesus,  Lord,  and  what  shall  this  man 
do  ?  Jesus  saith  unto  him,  If  I  will  that  he  tarry 
till  I  come,  what  is  that  to  thee  1  follow  thou  me.'* 

Peter  had  earnestly  professed  his  readiness  to  die 
with  Christ ;  yet,  when  put  to  the  trial,  he  shame- 
fully failed  him.  But  our  Lord  next  assured  him 
that  he  would  at  length  be  required,  and  enabled 
to  perform  that  engagement.  In  his  youth  he  had 
been  used  to  gird  himself,  and  to  walk  at  liberty  as 
he  pleased.  But  in  his  old  age,  he  would  be  re- 
quired to  stretch  out  his  hands,  that  others  might 
bind  him  and  carry  him  to  endure  those  sufferings, 
at  which  nature  would  be  reluctant.  This  signi- 
fied the  death  by  which  he  would  glorify  God,  as 
a  martyr  for  the  truth.  Jesus  next  called  upon 
him  to  signify  his  readiness  to  adhere  to  his 
cause,  even  unto  death,  by  rising  up  and  following 
him ;  with  which  Peter  complied  without  hesita- 
tion. But  turning  about,  he  saw  John  also,  with- 
out any  command,  showing  the  same  willingness 
to  suffer  death  for  the  sake,  and  after  the  example 
of  his  beloved  Lord.  This  led  Peter  to  inquire, 
What  he  was  to  do ;  Was  he  also  to  be  a  martyr  ? 
To  this  our  Lord  replied,  That  if  it  were  his  wilt 
he  should  abide  on  earth  till  his  coming,  that  was 
no  concern  of  Peter's,  who  ought  not  to  indulge  a 
vain  curiosity,  but  to  follow  him.  This  would  be 
an  evidence  of  his  readiness  to  adhere  to  his  in- 
structions, to  copy  his  example,  and  to  suffer  for 
his  sake. 

This  illustration  of  the  inquiry  of  Peter,  and  the 
answer  of  the  Saviour,  may  lead  us  to  see  that  man- 
kind are  apt  to  inquire  into  those  things,  in  which 
they  are  not  immediately  concerned,  rather  than 
into  those  in  which  they  are  most  deeply  interested. 
Some  particular  subjects  of  inquiry  of  this  kind, 
will  be  noticed  and  illustrated. 

1st.  A  peculiar  proneness  to  queries,  respecting 
the  state  of  individuals  as  prosperous  or  adverse. 


SERMON  X.  127 

As  it  respects  the  common  affairs  of  life,  some 
discover  a  fondness  and  inquisitiveness  to  become 
acquainted  with  the  concerns  of  others,  to  which 
they  are  neither  called  by  duty  nor  interest.  Man- 
kind may  with  propriety  inquire  into  the  situation 
of  their  neighbours,  as  it  respects  either  their  pros- 
perity or  adversity.  But  how  careful  should  they 
be  to  possess  a  right  spirit  and  intention,  when  such 
inquiries  are  made.  Would  they  learn  the  welfare 
of  others  to  rejoice  with  them,  and  not  for  envy, 
they  do  well.  Would  they  inquire  into  their  misfor- 
tunes, to  sympathize  with  them  and  afford  relief, 
instead  of  rejoicing  in  their  calamities,  their  con- 
duct would  be  truly  becoming  and  commendable. 

Objects  of  distress  and  charity  are  to  be  sought 
out,  that  the  balm  of  consolation  may  be  adminis- 
tered to  their  minds,  and  the  hand  of  plenty  reach- 
ed forth  to  supply  their  wants.  Inquiries  of  such 
a  nature  are  truly  laudable,  and  have  the  approba- 
tion and  blessing  of  heaven.  In  the  varied  pursuits 
and  transactions  of  life,  would  any  wish  to  know 
the  concerns  or  state  of  others,  to  benefit  them,  the 
direction  of  the  Saviour,  "  Look  not  every  man  on 
his  own  things,  but  every  man  also  on  the  things 
of  others,"  secures  from  censure,  and  com- 
mends. But  when  any  would  pry  into  the  affairs 
of  their  fellow  men,  and  indulge  a  vain  curiosity 
to  become  more  acquainted  with  their  circumstances 
than  their  own,  the  words  of  the  text  should  be  ap- 
plied :  "  What  is  that  to  thee  ?  follow  thou  me." 
Rather  let  such  more  carefully  mind  their  own  busi- 
ness, and  meddle  less  by  their  inquisitiveness  into 
the  prospects  of  others. 

Happy  would  it  indeed  be,  if  none  merited  a 
more  severe  rebuke.  But  some  discover  a  restless- 
ness to  pry  into  the  secrets,  and  learn  the  disap- 
pointments of  others,  to  spread  them  abroad,  and 
do  any  injury.  Hence,  not  only  a  propensity  for 
curiosity,  but  a  malignant  disposition  is  manifest. 
•Some  are  ever  ready  to  hear  of  the  failings  of  oth- 


128  SERMON  X. 

ers,  not  to  weep  for  their  sins  in  secret,  but  to  make 
them  publick.  This  is  frequently  done  by  persons 
who  themselves  can  derive  no  benefit,  nor  be  ser- 
viceable to  the  community.  And  we  are  even 
taught  in  the  sacred  oracles,  that  some  are  forward 
to  pull  out  a  mote  from  their  brother's  eye,  when 
they  have  a  beam  in  their  own  eye.  But  such  per- 
sons would  do  well  to  bear  in  mind  the  reply, 
"  Physician,  heal  thyself."  Charity  should  begin 
at  home,  as  it  respects  secular  concerns,  in  order- 
ing the  common  affairs  of  life.  Let  individuals 
thoroughly  understand  and  regulate  their  tempo- 
ral pursuits,  and  the  concerns  of  the  community 
will  be  well.  Let  them  discharge  the  various  du- 
ties which  they  owe  to  themselves  and  others,  rather 
than  to  be  over  anxious  to  know  the  particulars  or 
peculiarities  of  their  fellow  men.  Let  each  one  feel 
interested  to  attend  to  his  own  calling,  as  it  res- 
pects the  pursuits  of  common  life,  and  this  will 
serve  to  check  a  fondness  and  inquisitiveness  to  be- 
come acquainted  minutely  with  the  concerns  of 
others,  to  which  we  can  neither  be  called  from  duty, 
nor  from  interest. 

2dly.  Some  persons  discover  a  vain  curiosity  in 
discoursing  on  the  entrance  of  sin  into  the  world. 

Such  an  inquiry  may  be  properly  made,  as  it  is 
a  subject  of  vast  importance,  and  in  which  we  are 
interested.  But  divine  revelation  must  be  taken 
for  our  light,  and  circumscribe  our  inquiries.  Now 
the  sacred  oracles  inform  us,  that  through  the 
temptation  of  the  serpent,  our  first  parents  violated 
the  positive  command  of  God,  fell  from  their  holy 
estate  into  a  state  of  sin  and  condemnation  ;  and 
that  in  consequence  of  their  transgression,  all  their 
posterity  become  sinners.  And  without  the  Bible 
for  our  guide,  when  and  how  sin  entered  the  world, 
we  could  not  certainly  know.  But  the  curious 
minded  press  the  inquiry  farther.  Did  the  Lord 
bring  about  the  fall  of  man  himself?  Or  did  he 
only  give  permission  ?     Or  why,  that  is,  what  are 


SERMON  X.  129 

the  reasons  that  sin  was  permitted  to  enter,  if  he 
could  have  prevented  it  by  his  power  ?  What  is 
that  to  thee,  vain  man  l  If  neither  reason  nor  re- 
velation can  answer  our  queries,  shall  we  seek  to 
be  wise  above  what  is  written  ?  The  things  which 
are  revealed  on  this  subject,  belong  to  us,  and 
should  bound  our  inquiries ;  for  secret  things  be- 
long to  God.  Because  the  Lord  has  not  revealed 
all  the  reasons,  or  given  all  the  information  which 
he  might  have  done  concerning  the  entrance  of  sin 
into  the  world,  must  his  infinite  wisdom  be  ar- 
raigned before  the  tribunal  of  human  wisdom  ? 
As  it  is  a  solemn  and  alarming  fact,  that  we  are 
sinners  against  a  holy  and  just  God,  rather  let  us 
seek  to  be  delivered  from  the  dominion  and  wages 
of  sin.  The  inquisitive  and  vain  search  for  the 
manner  of  its  first  entrance  into  the  world,  little 
concerns  us;  but  how  we  shall  be  delivered  from 
its  pollution  as  a  deadly  leprosy  of  the  soul,  is  an 
inquiry  of  the  utmost  importance. 

Take  an  example  for  illustration.  Suppose  a 
man  to  be  roused  from  his  midnight  slumbers  by 
the  noise  of  a  thief,  plundering  his  house.  He 
hears  him  pillaging  his  coffers  of  his  only  treasure, 
which,  if  carried  off,  must  render  him  bankrupt, 
and  reduce  his  family  to  poverty.  But  he  search- 
es his  house  with  the  utmost  diligence  from  top  to 
bottom,  to  find  the  place  of  the  thief's  entrance, 
instead  of  securing  him  ;  and  meanwhile  suffers 
him  to  escape.  Alas,  poor  man  !  for  his  folly  he 
is  ruined.  Had  he  acted  with  wisdom,  he  would 
first  have  secured  his  treasure.  Then  may  we  not 
indulge  a  vain  curiosity  respecting  the  entrance  of 
sin  into  the  world  ;  or  be  anxious  to  know  those 
reasons  which  are  hid  in  the  divine  mind,  for  we  are 
apt  to  inquire  into  those  things  in  which  we  are  ** 
immediately  concerned,  rather  than  into  th 
which  we  are  most  deeply  interested. 

17 


130  SERMON  X. 

3dly.  Some  persons  entertain  singular  ideas, 
and  make  curious  inquiries  concerning  Melchi- 
sedek. 

They  have  a  right  to  be  informed  concerning 
him  ;  but  they  should  be  content,  when  they  have 
all  the  instruction  which  can  be  given.  The  sacred 
historians  give  no  account  of  his  parentage  or  pe- 
digree, as  in  the  case  of  the  priests  appointed  by 
the  law,  and  who  were  all  required  to  prove  their 
descent  from  Aaron.  Hence  he  is  represented  to 
be  without  father,  without  mother,  without  descent, 
having  neither  beginning  of  days,  nor  end  of  life, 
but  made  like  unto  the  Son  of  God,  abideth  a 
priest  continually.  Melchisedek  is  introduced  in- 
to the  sacred  history  as  a  priest  of  the  most  high 
God,  without  father,  mother,  or  genealogy,  that  he 
might  the  more  exactly  typify  that  high  priest,  who, 
as  the  Son  of  Man,  had  no  earthly  father  ;  and  as 
the  Son  of  God,  was  without  mother,  and  who  was 
appointed  to  the  priesthood  without  deducing  his 
pedigree  from  Aaron.  Nothing  is  said  of  Mel- 
chisedek respecting  the  beginning  of  his  life,  or 
the  end  of  his  days  and  priesthood,  that  he  might 
be  a  type  of  the  Son  of  God,  whose  existence  is 
from  eternity  to  eternity,  and  who  had  no  prede- 
cessor or  successor  in  his  meritorious  and  perpetual 
priesthood.  In  all  these  respects,  the  silence  of 
the  scriptures  doubtless  is  intentional ;  and  refers 
from  the  type  to  the  great  Antitype,  who  once  of- 
fered himself  a  sacrifice  for  sin,  and  ever  liveth  to 
make  intercession  for  the  saints. 

Now  if  any  persons  have  not  all  the  information 
their  curiosity  would  demand  concerning  Melchise- 
dek, they  may  reflect  for  their  comfort,  that  they  are 
not  very  deeply  interested  in  the  subject.  Their 
serious  and  devout  inquiry  should  be,  to  form 
clear  and  exalted  views  of  the  person  and  offices 
of  Christ,  and  to  follow  him.  His  character  and 
priesthood  are  abundantly  and  clearly  made  known. 
He  is  the  foundation  of  the  gospel,  and  of  all  our 


SERMON  X.  131 

hopes  of  future  bliss.  He  is  the  Lamb  of  God, 
which  taketh  away  the  sin  of  the  world.  To  be- 
lieve in  him,  is  life  ;  but  to  deny  him,  death.  In 
his  divinity  and  humanity,  his  life  and  death,  we 
are  immediately  concerned.  IJis  holy  life  sliould 
be  kept  in  our  minds  as  the  perfect  pattern  of  imi- 
tation. How  conspicuous  are  his  zeal  and  perse- 
verance in  doing  his  Father's  will ;  and  with  what 
lustre  do  his  patience  and  meekness  shine.  Let 
it  be  our  inquiry  then  to  form  exalted  and  adoring 
views  of  his  divine  character,  and  to  follow  him  in 
his  imitable  examples  of  obedience.  They  that 
exalt  him,  will  be  exalted  ;  but  they  who  refuse  to 
have  him  reign  over  them,  will  be  confounded. 
While  all  the  angels  of  God  worship  him,  may  it 
ever  be  our  chief  study  to  know,  to  love,  and  serve 
him. 

4thly.  Many  are  the  vain  propositions  respect- 
ing the  state  of  those  destitute  of  gospel  means. 

Some  persons  are  fond  of  proposing  queries 
concerning  the  condition  of  the  Heathen  world, 
who  appear  to  have  but  little  anxiety  for  themselves 
as  sinners,  and  exposed  to  destruction.  But  this  is 
certain,  that  they  who  do  not  feel  deeply  interested 
for  their  own  salvation,  cannot  have  much  solici- 
tude for  the  salvation  of  others.  Hence  cavils 
arise.  Why  the  Lord  did  not,  even  by  miracles, 
have  the  gospel  preached  to  all  nations ;  or  why 
are  so  many  of  the  human  race  left  in  heathenish 
darkness  ?  But  they  who  thus  cavil,  do  not  daily 
address  the  throne  of  divine  grace  in  their  behalf; 
and  perhaps  they  have  never  contributed  one  cent 
to  assist  in  sending  the  gospel  to  them.  Now  what 
profit  can  there  be  in  such  queries  ?  If  any  feel 
interested  for  the  welfare  of  heathenish  nations, 
let  their  prayers  and  alms  ascend  up  as  a  memo- 
rial before  God,  that  the  Sun  of  Righteousness 
may  arise  and  shine  into  those  dark  and  benighted 
corners  of  the  earth.  Whatever  conjectures  any 
may  form  concerning  their  condition  and  pros- 


1^2  SERMON  X. 

pects,  they  can  be^of  no  avail,  unless  they  influence 
to  exertion  to  send  them  the  gospel  means  of  sal- 
vation. 

The  first  and  immediate  concern   of  those  in 
gospel  lands  should  be  to  embrace  and  profess  the 
gospel ;  for  then  they  may  feel  deeply  interested 
that  others  also  enjoy  its  inestimable   blessings. 
And  this  thought  should  deeply  aflect  the  minds  of 
those  who  cavil,  that,  if  they  who  enjoy  the  meri- 
dian of  gospel  light,  be  not  saved  through  its  in- 
fluence, it  will   be  more  tolerable  for  Sodom  and 
Gomorrah,  and  the  nations  of  the  heathen,  in  the 
day  of  judgment,  than  for  them.     How  inconsist- 
ent is  the  conduct  of  those  who  do  not  wisely  im- 
prove, but  abuse  their  own  exalted,  religious  privi- 
leges, that  they  be  often  proposing  fruitless  que- 
ries about  the  state  of  those  who  are  not  thus  high- 
ly exalted.     They  who  are  destitute  of  the  light 
of  the  gospel,  do  need  the  pity  of  those  who  live 
in  gospel  lands  ;  yea,  they  are  in  perishing  need  of 
gospel  light  and  means.     But  let  us  be  merciful  to 
our  own  selves  ;  let  our  own  hearts  be  imbued  and 
influenced  by  the  benevolent  spirit  of  the  gospel ; 
and  then  our  cavils  will  be  turned  into  the  most  so- 
lemn inquiries,  how  we  shall   reach  forth  to  them 
the  wor(i  of  God,  and  bo  the  happy  agents  of  send- 
ing the   bread  of  life.     While  we  weep   for  our- 
selves and  those  around  us,  let  our  queries  be  turn- 
ed into  fervent  prayers,  and  our  idle   wishes  into 
acts  of  charity,  for  the  destitute  and  wretched  pa- 
gans.    Then  may  we  hope  that  they  will  partici- 
pate in  like  glorious  privileges  and  blessings  with 
us.     Yea,  we  may  see  some  who,  in  the  last  great 
day,  will  rise  up  as  saved  through   our  exertions, 
and  call  us  blessed. 

5thly.  Some  persons  are  apt  to  inquire  concern- 
ing the  future  condition  of  infants,  whether  they 
are  all  to  be  saved  or  not. 

But  this  is  a  subject  in  which  they  are  not  im- 
mediately and  deeply  interested  ;  for  all  they  can 


SERMON  X.  133 

do  is  to  commend  them  to  the  grace  of  God,  and 
implore  his  blessing.  They  may  propose  many 
queries,  and  indulge  in  trifling  speculations  ;  but 
to  what  profit  ?  If  the  lives  of  infants  be  spared, 
they  who  have  the  care  of  them  may  bring  them  up 
in  the  nurture  and  admonition  of  the  Lord,  at  a 
very  early  age.  For  this  duty  and  privilege  they 
should  feel  a  deep  and  lively  interest.  VVe  may 
converse  and  receive  instruction  concerning  the 
state  of  infants,  if  we  take  the  scriplures  for  our 
guide.  But  skeptical  disputes  and  angry  conten- 
tions concerning  them,  are  injurious  and  to  be 
avoided.  The  inquiry  may  be,  Are  infants  born 
in  a  state  of  perfect  holiness  1  I  answer,  no.  For 
David  says  concerning  himself,  "Behold  I' was 
shapen  in  iniquity,  and  in  sin  did  my  mother  con- 
ceive me."  And  from  inspiration  we  are  taught, 
that  all  are  estranged  from  their  birth.  The  scrip- 
tures no  where  teach  us,  that  mankind  by  nature 
are  holy,  but  sinful. 

But  are  all  who  die  in  infancy,  through  the  grace 
of  God  and  the  atonement  to  be  saved  ?  Whether 
the  word  of  God  is  sufficiently  full  and  decisive 
on  this  point  so  as  to  furnish  a  positive  answer,!  can- 
not tell.  Suppose  it  not :  "  What  is  that  to  thee  1" 
The  sacred  oracles  very  fully  teach  parents  their 
personal  duties,  and  those  they  owe  their  ten- 
der offspring,  which  is  all  that  immediately  and 
deeply  concerns  them.  But  how  foolish  and  in- 
consistent to  hear  men  engage  in  warm  disputes 
and  bitter  contentions  respecting  the  condition  of 
infants,  who,  instead  of  teaching  their  children  of 
understanding,  the  ways  of  godliness,  by  their  ex- 
amples, are  leading  them  in  the  ways  of  ungodli- 
ness and  perdition.  Such  are  more  concerned  for 
queries  and  disputes,  than  for  the  dearest  interests 
of  their  children.  Their  inquiries  are  into  those 
things  in  which  they  are  not  immediately  concerned, 
rather  than  into  those  in  which  they  and  their  off- 
spring are  most  deeply  interested. 


134  SERMON  X. 

6thly.  The  inquiry  is  frequently  made,  whether 
the  greater  part  of  the  human  race  will  be  saved 
or  lost  ? 

A  certain  one  asked  the  Saviour,  "  Are  there  few 
that  be  saved  ?"  And  he  said,  "  Strive  to  enter  in  at 
the  strait  gate  ;  for  many,  I  say  unto  you,  will  seek 
to  enter  in,  and  shall  not  be  able."  The  man  does 
not  appear  to  have  had  any  ill  design,  although  he 
proposed  a  curious  question.  Our  Lord,  therefore, 
did  not  give  him  a  direct  answer;  but  took  occa- 
sion to  inculcate  this  important  exhortation,  that 
mankind  should  not  be  solicitous  to  know  how 
many  will  be  saved,  but  to  secure  their  own  salva- 
tion. In  the  thousand  years  of  the  millennium, 
doubtless  the  chief  part  will  be  saved.  But  in  that 
period  a  far  greater  number  will  people  the  globe, 
than  all  who  shall  have  existed  before.  The  con- 
sequence must  be,  that  a  far  greater  number  of 
human  beings  will  finally  be  saved  than  lost. 

7thly.  Another  inquiry  is  often  made,  in  what 
part  of  the  universe  are  heaven  and  helH 

Some  conjecture,  that  one  of  the  planets  or  fixed 
stars  is  the  place  of  the  blessed  ;  others,  that  it  is 
far  beyond  the  starry  heavens,  and  that  this  earth 
will  be  the  final  abode  of  the  wicked.  But  to 
every  query  of  such  a  nature,  the  proper  answer  is, 
"What  is  that  to  thee  ?"  The  Lord  hath  not  reveal- 
ed this,  and  we  are  not  immediately  concerned  to 
know,  where  is  the  place  of  final  destiny  either  for 
the  righteous  or  the  wicked.  The  doctrine  of  fu- 
ture rewards  and  punishments  is  fully  made  known, 
and  we  are  deeply  interested  in  these  solemn  truths. 
Then  our  serious  inquiry  should  be,  to  know  how 
we  may  avoid  the  second  death,  and  inherit  eter- 
nal life.  It  is  of  the  utmost  importance  for  us,  to 
be  delivered  from  the  bondage  of  sin  and  death, 
and  to  obtain  that  holiness,  without  which  no  man 
shall  see  the  Lord.  To  follow  Christ  is  both  our 
duty  and  our  immortal  interest.  There  is  such  a 
place  as  a  heaven,  and  also  a  hell.  To  be  an  inhabi- 


SERMON  X.  135 

tant  of  tlio  former,  will  be  infinite  gain  ;  but  of  the 
latter,  infinite  loss.  Where  these  places  are,  availeth 
not ;  but  to  know  what  manner  of  spirit  we  pos- 
sess, is  to  foresee  our  eternal  doom.  In  the  word  of 
God  we  may  behold,  as  in  a  glass,  our  own  charac- 
ter as  saints  or  sinners;  and  discover  our  future 
glorious  recompense,  or  dread  inheritance.  He 
that  hath  ears  to  hear,  let  him  hear,  from  the  seve- 
ral views  which  we  have  taken  of  this  subject, 
"  What  is  that  to  thee  1  follow  thou  me." 

REFLECTIONS. 

1st.  Discourses  of  a  novel  nature  are  calculated 
to  please  some,  although  they  may  not  feel  deeply 
interested. 

A  spirit  of  novelty  is  in  some  degree  common 
to  all  men  ;  and  to  some,  peculiarly  so.  Such,  like 
the  Athenians,  would  spend  their  time  in  nothing 
else,  but  either  to  tell  or  to  hear  some  new  thing. 
And  should  they  be  gratified,  their  imaginations 
would  be  entertained,  but  their  understandings 
would  not  be  edified  with  the  most  solemn  and  im- 
portant truths.  To  grow  in  knowledge,  seems  to 
be  natural  to  the  mind  of  man.  But  he  should  be 
careful  not  to  indulge  a  vain  curiosity  for  mere  no- 
velty ;  but  to  add  to  his  stock  of  knowledge,  by  trea- 
suring up  new  ideas  from  the  many  varied  and  inter- 
esting topicks,  which  relate  to  present  usefulness, 
and  future  felicity.  Tha  field  is  so  vast  from  the 
word,  and  the  providence  of  God,  that  we  may  ever 
be  improving  in  the  knowledge  of  those  things, 
which  are  suited  to  the  dignity  of  rational  and  im- 
mortal beings.  New  and  interesting  scenes  and 
events  will  ever  be  before  us,  and  we  shall  never 
be  circumscribed  for  the  want  of  proper  objects  to 
excite  our  wonder  and  admiration.  Then  may  a 
taste  for  novelty  be  in  subordination,  and  the  que- 
ries of  a  lively  imagination  in  subjection  to  the 
nobler  powers  of  reason  and  understanding,  that 


136  SERMON  X. 

our  inquiries  and  improvements  may  be  suited  to 
tiie  dignity  of  our  nature  and  high  responsibility. 

2dly.  Then  may  we  search  the  scriptures,  and 
grow  in  the  knowledge  of  those  things,  which  the 
Lord  has  abundantly  and  clearly  revealed. 

While  in  the  pursuit  of  any  other  knowledge  to 
the  neglect  of  this,  we  are  only  catching  at  sha- 
dows, while  we  lose  the  substance.  We  are  not 
made  merely  to  amuse  ourselves,  but  to  grow  wise 
for  eternity.  All  those  doctrines  and  truths  con- 
tained in  the  sacred  pages,  and  which  are  peculiar 
to  revelation,  are  new.  None  of  the  human  race 
could  ever  have  discovered  them,  had  thoy  not  been 
blessed  with  a  divine  revelation.  The  particular 
account  of  the  creation  and  the  fall  of  man,  the 
work  of  redemption  and  way  of  salvation  through 
Jesus  Christ,  are  peculiarities  of  revelation.  Hid- 
den beauties,  new  and  rising  wonders,  are  conceal- 
ed from  the  view  of  many  of  the  curious  between 
the  lids  of  the  Bible,  because  they  do  not  make  the 
word  of  life  the  man  of  their  counsel.  How  vari- 
ous and  interesting  are  the  subjects  of  divine  reve- 
lation, of  things  both  new  and  old,  of  those  which 
are  past,  and  which  are  yet  to  come.  The  account 
of  the  conduct,  condition,  and  designs  of  those  in- 
visible spirits,  the  holy  and  sinning  angels,  should 
most  seriously  affect  us ;  for  like  them,  and  even 
with  them,  we  are  deeply  interested.  O  the  won- 
ders, the  beauties,  and  glories  of  the  person,  cha- 
racter, and  offices  of  tl\p  Redeemer,  the  only  Me- 
diator between  God  and  man  !  How  sublime,  and 
amazingly  momentous  the  description  of  the  gene- 
ral resurrection  and  great  judgment  day.  In  the 
word  of  God  we  have  an  interest  vast  as  eternity  ; 
and  to  have  a  saving  knowledge  of  its  sacred  truths, 
is  to  be  an  heir  of  immortal  glory.     Amen. 


SEKMOIV  XI. 


THE  VALUE  AND  USE  OF  MONEY- 


ECCLESIASTES  X.  19. 

Money  answereth  all  things. 

To  esteem  every  thing  according  to  its  real  worth, 
is  the  part  of  true  wisdom.  But,  for  this  it  is  ne- 
cessary to  have  correct  views  of  things  earthly  and 
temporal,  and  of  those  that  are  heavenly  and  eter- 
nal. As  mankind  are  in  a  state  of  apostacy  from 
God,  so  they  are  prone  to  idolize  the  good  things  of 
this  life,  by  making  temporal  pleasures  their  chief 
joy.  On  the  other  hand,  some  of  a  religious  and 
melancholy  turn  of  mind,  have  turned  away  from 
the  sweets  of  social  circles,  have  sought  solitary 
retreat,  and  shut  themselves  up  in  cells,  to  live  a 
secluded  and  monastick  life.  Notwithstanding  it  is 
true,  the  Lord  has  given  man  the  world  to  be  used, 
though  not  to  be  abused.  Earthly  enjoyments 
should  not  be  viewed  with  indifference,  for  they 
demand  gratitude  and  thankfulness.  It  is  only  by 
comparison,  or  by  contrasting  them  with  the  glori- 
ous and  eternal  blessings  of  the  gospel,  that  they 
are  to  be  considered  as  vanity,  and  to  sink  into  no- 
thing. All  the  blessings  of  this  life  are  worthy  of 
some  attention  ;  and,  says  Solomon,  "  Money  an- 
swereth all  things." 

The  experience  of  every  one,  as  well  as  the  ge- 
neral tenour  of  scripture,  evince  that  the  word  ally 
is  not  used  in  this  place  in  its  universal  and  unlimi- 
ted import.  Money  will  not  answer  all  things, 
in  every  respect  that  might  be  mentioned  ;  still,  in 
a  certain  sense,  it  is  true  that  it  does  or  would  an- 
swer all  things.     It  answers  for  all  the  purposes 

18 


138  SERMON  XI. 

for  which  it  is  designed.  There  is  a  value  attach- 
ed to  it  which  renders  it  useful ;  and  for  which  it 
is  desirable  to  be  obtained.  No  doubt  the  true  im- 
port of  the  word  of  the  text  is  this,  Money  will 
answer  all  things  as  it  respects  the  purposes  of 
commerce.  To  illustrate  this  idea,  I  shall  under- 
take to  show  the  value  and  use  of  money,  by  no- 
ticing some  desirable  purposes  which  it  answers. 

1st.  The  necessaries  of  life. 

In  the  present  state,  we  have  animal  frames,  de- 
pendant on  food  and  raiment  for  sustenance.  Al- 
though mankind  are  directed  to  seek  first  the  king- 
dom of  God  and  his  righteousness,  still  it  is  essen- 
tial to  human  existence,  that  the  body  be  fed  and 
clothed.  That  bread  of  life  which  cometh  down 
from  heaven,  is  infinitely  more  valuable  for  the  soul 
than  earthly  bread  is  for  the  body ;  but  this  truth 
does  not  in  the  least  invalidate  the  fact,  that  with- 
out provision  for  eating  and  drinking,  death  would 
be  the  inevitable  consequence.  And  no  case  per- 
haps can  be  mentioned,  where  food  and  raiment 
could  not  be  obtained  from  any  one  for  money, 
unless  in  a  time  of  siege  or  necessity,  when  indivi- 
duals would  only  have  a  bare  pittance,  merely  suf- 
ficient to  prevent  final  starvation.  As  it  is  import- 
ant, that  life  should  be  prolonged,  so  is  it  equally 
necessary,  that  the  means  of  subsistence  be  pro- 
cured. But  money  is  the  most  convenient,  advan- 
tageous, and  eflfectual  for  this.  Other  things  might 
be  mentioned  as  the  necessaries  of  life,  and  they 
might  be  obtained  by  various  means  of  commerce  ; 
yet  certainly  money  will  have  the  pre-eminence  as 
the  best  circulating  medium. 

2dly.  The  varied  comforts  of  life. 

The  privileges  and  enjoyments  of  this  world  are 
many  and  greatly  diversified.  And  though  they  be 
not  essential  to  mere  subsistence,  still  they  are  de- 
sirable and  worthy  of  some  degree  of  attention. 
It  is  not  only  commendable  to  seek  for  food,  but 
for  that  which  is  wholesome  and  agreeable  ;  and 


SERMON  XI.  ISO 

to  procure  that  raiment  which  is  decent.  To  eat 
and  drink  of  the  bounties  of  Providence,  those 
things  that  are  palatable,  is  no  sin ;  for  they  are 
the  gifts  of  God  to  be  used  with  delight,  and  to  be 
received  as  favours  bestowed  by  an  invisible  hand. 
To  be  clothed  in  a  manner  suitable  to  the  age  and 
society  in  which  we  live,  is  becoming ;  and  they 
who  are  prosperous,  may  dress  genteelly  without 
being  censured.  A  small  tight  hut  might  shelter 
from  the  inclemencies  of  the  weather  ;  but  money 
gives  an  ability  to  erect  a  building  more  for  taste, 
convenience,  and  enjoyment.  Many  men  are  able 
to  perform  journeys  on  foot ;  and  others  are  obliged 
to  prosecute  them  with  an  inferiour  beast,  and  an 
inconvenient  carriage.  But  who  would  not  wish  to 
travel,  whether  for  business  or  pleasure,  with  ex- 
cellent equipage,  that  he  may  journey  with  ease, 
and  appear  with  respectability  ? 

Money  furnishes  the  most  ready  and  desirable 
means  of  conveyance,  whether  by  water  or  land ; 
gives  a  person  the  power  of  visiting  cities  and 
countries,  museums  and  monuments,  and  other  in- 
teresting? works  both  of  nature  and  art.  It  was 
money  which  enabled  Solomon  to  make  great 
works,  to  build  houses,  to  plant  vineyards,  to  make 
gardens  and  orchards,  to  plant  trees  in  them  of  all 
kinds  of  fruits,  and  to  have  many  other  of  the 
conveniences  and  delights  of  life.  It  is  true,  the 
poor  have  no  right  to  complain  or  to  murmur 
against  the  providence  of  God,  but  they  should  be 
grateful  for  the  favours  they  enjoy,  and  thus  be 
content  with  their  situation.  For  them  to  be  un- 
easy, dissatisfied,  and  restless,  is  a  sin.  Notwith- 
standing the  wealthy  have  superiour  advantages,  and, 
as  they  are  bound  to  be  more  thankful,  this  shows 
that  their  situation  is  more  eligible*  And  although 
none  may  envy  those  whose  circumstances  in  life 
are  far  more  agreeable  and  honourable  than  theirs, 
still  they  are  encouraged  to  use  all  prudent  and 
lawful  means,  that  they  may  possess  and  enjoy  the 


140  SERMON  XL 

varied  earthly  comforts,  even  in  abundance.  The 
conveniences,  privileges,  and  enjoyments  in  our 
present  state,  are  innumerable  ;  hence  we  may  see, 
how  valuable  and  useful  is  money  ;  for  it  brings 
them  all  within  our  reach,  and  exalts  our  station  in 
life. 

3dly.  Let  us  notice  its  commercial  utility. 

Money  enables  those  who  have  it,  to  buy  and  sell 
to  advantage,  and  to  increase  their  property  by  im- 
proving times  and  opportunities.  The  trite  ex- 
pression, that  money  begets  money,  has  much 
truth  in  it,  and  might  be  illustrated  in  various  ways. 
The  interest  which  the  principal  commands  to 
those  who  have  considerable  sums,  yields  them  a 
comfortable  support.  Almost  every  thing  in  the 
commercial  or  bartering  world,  may  be  obtained 
for  it  at  a  lower  rate  than  can  be  done  for  other 
commodities.  A  man  may  be  a  speculator  and 
yet  be  an  honest  man ;  or  be  free  from  the  charge 
of  grinding  the  face  of  the  poor.  He  may  pur- 
chase the  property  of  his  neighbour  at  a  fair  price, 
when  it  is  low,  and  do  him  a  kindness.  If  it  after- 
wards rise  in  value,  he  may  dispose  of  it  at  an  ad- 
var.ced  price,  without  injuring  any  one,  although 
his  money  has  given  him  an  important  advantage. 
How  often  do  many  men  feel  themselves  straitened 
in  their  circumstances,  and  unable  to  prosc(;ute 
their  business  advantageously  for  the  want  of  the 
valuable,  convenient,  circulating  medium.  How 
desirable,  then,  to  have  some  in  possession,  or  at 
command. 

4thly.  Money  gives  an  ability  to  prosecute  stu- 
dies, so  as  to  acquire  a  liberal  education. 

To  a  person  having  a  taste  for  improvement,  it 
would  be  very  gratifying  to  have  the  ability  to  pur- 
chase a  variety  of  interesting  books,  so  as  to  have 
an  extensive  library.  To  be  able  to  obtain  a  good, 
education,  or  to  be  w^ell  versed  in  the  several 
branches  of  useful  literature,  is  an  object  of  im- 
portance to  every  one.     But  many,  in  many  parts 


SERMON  XL  141 

of  our  highly  favoured  land,  are  denied  this  for  the 
want  of  money.  How  must  the  heart  of  every 
parent,  who  feels  interested  for  the  respectability 
and  welfare  of  his  children,  glow  with  a  laudable 
desire  to  see  them  well  instructed  in  the  useful  and 
polite  arts  and  sciences.  But  money  can  send 
youth  to  a  good  school,  an  excellent  academy,  or 
to  a  celebrated  college,  if  expedient.  To  be  well 
educated  and  informed,  is  not  a  mere  ornamental 
accomplishment,  but  it  is  to  have  the  mind  enlarg- 
ed, and  to  be  prepared  for  more  extensive  useful- 
ness. It  is  education  that  improves  superiour  ta- 
lents ;  that  brightens  and  enlarges  moderate  ones. 
How  useful  then  is  money  to  furnish  all  the  aids 
and  opportunities  of  improvement ! 

5thly.  Money  is  sometimes  the  means  of  length- 
ening out  the  lives  of  mankind. 

Not  that  all  the  gold  and  silver  in  the  world  can 
purchase  a  release  one  hour  from  death,  or  that 
they  can  procure  the  gift  of  miraculous  healings. 
The  contrary  of  this  is  taught  in  the  answer  of 
Peter  to  Simon  the  sorcerer,  when  he  said,  "  Thy 
money  perish  with  thee,  because  thou  hast  thought 
that  the  gift  of  God  may  be  purchased  with  money," 
Not  only  do  some  sinful  courses  cause  many  of  the 
wicked  not  to  live  out  half  their  days,  but  poverty 
and  the  want  of  means  do  shorten  the  lives  of 
some. 

Let  two  examples  be  mentioned.  Thousands  who 
have  been  verging  to  a  fatal  disease,  have  had  the 
ability  to  journey,  to  experience  a  favourable  cli- 
mate, and  to  bring  to  their  aid  every  possible  re- 
medy, which  have  been  the  means  of  restoring 
their  health,  and  adding  years  to  their  days.  But 
thousands  of  others  in  the  same  circumstances  of 
declining  health,  have  been  unable  to  enjoy  simi- 
lar means  and  advantages  ;  and  they  soon  are 
brought  to  a  sick  and  dying  bed. 

Again,  thousands  have  been  attacked  with  some 
threatening,  fatal,  local  complaint;  but  their  ability 


142  SERMON  XL 

procured  speedy  and  the  most  skilful  medical  aid, 
and  their  lives  have  been  prolonged.  Thousands 
of  others,  alike  afflicted,  have  been  unable  to  ob- 
tain the  most  eminent  and  skilful  physicians,  and 
have  fallen  a  ready  prey  to  their  raging  disease. 
How  valuable  and  useful,  then,  is  money. 

And  the  scriptures  do  not  teach  that  money,  but 
that  the  love  of  money,  is  the  root  of  all  evil.  A 
covetous  desire  of  getting,  and  an  avaricious  dis- 
position of  hoarding  up  earthly  treasures,  are  the 
sole  ground  of  any  inconvenience  or  injury.  We 
are  taught,  "They  that  will  be  rich,  fall  into  temp- 
tation and  a  snare,  and  into  many  and  hurtful  lusts, 
which  drown  men  in  destruction  and  perdition." 
But  this  expression  teaches  the  wrong  pursuit  and 
condemns  the  abuse  of  the  manifold  blessings  of 
life.  An  anxiety  merely  to  be  rich,  manifests  a 
sordid  disposition,  and  discovers  a  wicked  heart. 
To  be  influenced  by  such  a  spirit,  in  accumulating 
property,  is  base  and  criminal.  Certainly  every 
one  would  wish  to  be  in  comfortable  circumstances  ; . 
and  to  be  rich,  is  no  sin.  Riches  may  be  abused, 
or  they  may  be  sought  unlawfully.  But  as  money 
answers  all  things,  as  it  respects  the  purposes  of 
commerce  and  the  conveniences  of  life,  so  in  some 
instances  it  is  the  means  or  occasion  of  lengthen- 
ing out  life. 

6thly.  Money  enables  mankind  to  assist  the 
poor  and  relieve  the  distressed. 

This  particular  certainly  is  not  a  trifling  consid- 
eration to  a  person  of  a  generous  and  humane  dis- 
position. The  mind  that  is  possessed  of  only  the 
common  feelings  of  humanity,  must  experience 
agreeable  sensations  in  relieving  the  distresses  of 
mankind  ;  and  to  be  unable  to  do  this  for  the  want 
of  money,  would  be  painful  to  the  same  mind.  Is 
it  desirable  and  gratifying,  now  and  then  to  give 
aid  to  our  needy,  fellow  mortals  ?  How  pleasing, 
and  what  abundant  joy,  then  would  arise  to  a  liberal 
soul,  to  have  the  power  to  be  able  always  to  give 


SERMON  XL  143 

some  assistance  or  relief  to  a  fellow  sufferer,  even 
as  often  as  the  expediency  of  giving  might  be 
known.  The  scriptures  declare, "  It  is  more  blessed 
to  give  than  to  receive."  Then,  not  to  be  able  to 
give  to  proper  objects  of  charity,  must  be  considered 
as  an  affliction,  and  should  be  numbered  as  one  of 
the  calamities  of  human  life.  How  much  a  man 
can  promote  human  happiness,  who  is  both  able 
and  charitably  disposed,  according  to  the  dictates 
of  wisdom  and  conscience.  And  how  have  the 
breasts  of  many  been  pained,  because  their  circum- 
stances were  such  that  they  had  not  money  to  as- 
sist the  poor,  nor  relieve  the  distressed. 

7thly.  Money  is  necessary  for  the  support  of  so- 
ciety, and  for  effecting  important  enterprises. 

Civil  institutions,  that  are  of  much  importance, 
are  attended  with  considerable  expense.  As  the 
framing  and  supporting  of  wise  and  wholesome 
laws  deeply  interest  any  community,  so  money  may 
be  said  to  be  a  spring  to  its  exertion  and  prosperity. 
The  branches  of  social  society  are  various,  and  no 
one  of  them  can  flourish  without  the  means  of  sup- 
port from  persons  of  property.  The  stated  preach- 
ing of  the  gospel  is  one  of  the  greatest  blessings, 
with  which  any  people  was  ever  yet  favoured.  But 
for  a  divine  to  be  skilful  or  eminent  in  his  profes- 
sion, he  should  not  be  perplexed  with  secular  con- 
cerns. Then,  if  a  people  would  support  a  minis- 
ter of  the  gospel  comfortably,  they  will  be  under 
the  necessity  of  contributing  liberally  according  to 
their  ability.  Any  great  undertaking  of  publick 
utility,  demands  large  sums  of  money.  How  im- 
portant are  good  roads,  bridges,  and  canals  !  How 
useful  and  valuable,  then,  the  means  by  which  they 
are  made  !  How  have  the  most  useful  inventions 
and  machines  had  their  origin  from  money  !  How 
important  is  an  able  attorney  in  a  weighty  and  cri- 
tical cause  !  But  his  best  fee  is  money.  How  va- 
luable then,  how  desirable ! 


144  SERMON  XL 

8thly.  It  is  by  money  that  the  gospel  and  its  at- 
tendant blessings  are  sent  from  Christian  lands,  to 
those  that  are  Heathen  or  Pagan. 

Is  our  own  land  highly  favoured  of  heaven,  as 
it  respects  the  means  and  glorious  privileges  of  the 
gospel  l  To  our  forefathers,  and  even  to  other  na- 
tions are  we  indebted  for  these  as  they  flow  to  us 
in  consequence  of  their  exertions  and  expenditures. 
Are  those  nations  who  are  yet  groping  in  moral 
darkness,  to  enjoy  the  enlightening  and  benign  in- 
fluence of  the  gospel  ?  The  money  of  Christian 
societies  is  to  be  a  means  of  eflecting  such  un- 
speakable blessings.  And  must  not  a  heart  of 
charity  or  humanity  grieve  to  have  little  or  no  part 
in  this,  for  the  want  of  ability  ?  How  desirable  to 
serious  and  reflecting  minds  to  have  a  dollar  to 
spare  frequently,  to  send  a  Bible  and  Testament 
to  some  destitute,  poor  family.  When  we  hear  of 
the  labours  and  successes  of  domestick  or  foreign 
missionaries,  do  not  our  hearts  burn  to  give  a  help- 
ing hand  by  our  alms,  as  well  as  by  our  prayers  1 
If  we  are  unable  to  comprehend  the  extensive  and 
blessed  results  of  such  exertions,  we  may  see  that 
money  is  calculated  to  answer  very  desirable  pur- 
poses. How  does  it  answer  not  only  all  the  pur- 
poses of  commerce,  but  what  charitable  and  be- 
nevolent ends  are  promoted  by  this  means ! 

INFERENCES. 

1st.  This  subject  must  come  with  a  reproof  to 
the  idle  and  prodigal. 

Is  any  one  denied  the  privileges  and  enjoyments 
which  have  been  mentioned,  and  is  he  unable  to 
bear  a  suitable  part  in  the  support  of  the  various 
branches  of  society  for  the  want  of  money  ?  But 
why  ?  Has  idleness,  or  prodigality  rendered  him 
unable  ?  Then  how  should  mortification,  shame 
and  conscience  be  awake  in  his  breast.  His  inabili- 
ty is  for  his  disgrace  before  men,  and  his  guilt  be- 
fore God.     The  acquisition  of  earthly  good  things 


SERMON  XL  145 

demands  seasonable   attention,    and  forbids  that 
time  be  squandered  in  sloth  or  rioting. 

If  a  man  be  in  a  state  of  poverty,  to  whose  con- 
duct, industry,  economy,  and  frugality,  bear  favour- 
able testimony  ;  such  a  one  is  a  worthy  person,  and 
deserves  not  only  pity,  but  consolation  and  assist- 
ance from  his  fellow  men.  But  they,  who  by  their 
criminal  conduct,  render  tiiemselvcs  unable  to  bear 
their  part  in  the  various  duties  of  social,  civil,  or 
religious  life,  do  at  the  same  time  add  to  the  number 
of  the  nuisances  of  the  world,  and  to  the  burdens 
of  mankind.  The  idle  and  prodigal  do  not  only 
deprive  themselves  of  the  various  comforts  men- 
tioned, but  they  heap  up  manifold  calamities  and 
sorrows  upon  others. 

2dly.  Much  of  the  gold  and  silver  is  converted 
to  vile  purposes. 

It  is  a  lamentable  fact,  that  much  of  the  money 
in  our  land  is  squandered  away  for  purposes,  which 
prove  the  greatest  curse  to  individuals,  and  draw 
down  the  vengeance  of  Heaven  on  families,  cities 
and  nations.  Thus  the  Lord,  instead  of  being 
honoured  by  the  first  fruits  of  all  earthly  substance, 
is  greatly  provoked,  and  even  the  most  highly  in- 
sulted by  the  manifold,  accursed  deeds,  of  which 
depraved  man  makes  it  the  reluctant  means  of  ac- 
complishing. 

How  many  young  persons  expend  their  money 
in  pleasures,  that  are  not  innocent !  A  great  mass 
of  mankind  lavish  the  earnings  of  their  days  of 
strength  in  wantonness  ;  hence  the  thoughts  of  their 
families  and  of  old  age  become  their  wretched- 
ness. 

How  do  some  of  the  rich,  instead  of  being  pro- 
portionately charitable,  oppress  the  poor  and  the 
needy.  Their  riches,  which  should  call  forth  in- 
creasing acts  of  benevolence,  beget  a  spirit  of  do- 
mination and  oppression. 

How  many  millions  of  money  have  been  seven 
fold  worse  than  wasted  by  the  unhappy  drunkard. 

.19 


146  SERMON  XL 

He  pours  so  many  drams  down  his  wretched  body, 
that  they  drown  his  soul  in  the  whirlpools  of  crime 
and  destruction.  His  children,  instead  of  being 
comfortably  fed  and  clothed,  are  often  pinched  with 
hunger,  and,  tattered  with  rags,  endure  the  cold. 
Instead  of  paternal  affection  and  treatment,  they 
receive  more  than  savage  inhumanity,  and  are  ac- 
customed to  hear  from  a  father  the  growl  of  a  tiger. 
And  alas !  what  must  be  the  fate  of  their  dear  mo- 
ther !  what  the  doom  of  a  drunkard's  wife  ?  Who 
can  describe  it  ?  Who  would  wish  to  have  the  de- 
plorable tale  grate  on  their  ears '? 

Need  I  mention  the   money  expended  in  deeds 
of  darkness  by  human  beings.     Alas!  their  pollu- 
tions and  enormities,  and  the  base  prostitutions  of 
their  earthly  substance,  need  only  be  hinted.     How- 
destructive  to  both  soul  and  body,  for  time  and  for 
eternity !     Their  hidden  sins  and  midnight  crimes 
would  put  all  heaven  to  an  overwhelming  blush,  at 
the  great  judgment  day,  were  it  not  for  the  glorious 
majesty  and  holy  grandeur  of  their  incensed  God. 
If  all  the  fjold  and  silver  in  the  world  should  from 
this  time  be  wisely  and  righteously  expended,  how 
soon  would  the  earth,  now  under  the  curse  of  Hea- 
ven, begin  to  assume  the  appearance  of  the  garden 
of  the  Lord.     How  would  navigation  be  greatly 
encouraged,  agriculiure  every  where  improved,  and 
all  our  villages  and  cities  regulated  and  beautified. 
Both  the  roads  and  fields  would  present  a  new  and 
enlivening  aspect.     We  should  have  no  distressed 
poor,  and  all  our  sons  and  daughters  would  enjoy 
the  rich  blessings  of  a  good  education.     The  gos- 
pel would  be  sent  to  the  destitute  and  perishing ; 
and  the  enlightening  beams  of  science  would  pene- 
trate the  dark  shades  of  intellectual  ignorance,  and 
the  gloomy  retreats  of   moral    superstitions,  and 
human  desolations.     The  captive  Jews  would  be 
restored,   and   Africa's  enslaved   sons   made  free. 
The  expenditures  of  earthly  riches,  and  temporal 
goods,  are  to  be  the  great  means  of  renovating 
both  the  natural  and  mural  world. 


SERMON  XI.  147 

Reader,  or  hearer,  may  you  and  I  then  devote 
our  substance  in  tliat  manner,  which  will  promote 
the  greatest  general  good  ;  for  every  human  being 
must  give  an  account  to  God,  whether  he  expends 
his  money  for  the  valuable  purposes  for  which  it  was 
designed,  or  for  his  everlasting  shame. 

odly.     True  religion  is  incomparably  excellent. 

This  is  what  will  answer  and  effect  that  which 
money  was  never  designed  to  do.  This  is  calcu- 
lated to  give  true  submission  and  contentment  in  a 
state  of  affliction  and  poverty  ;  and  thus  render  the 
poor  man  happy,  and  in  a  certain  sense,  rich.  This 
gives  peace  to  a  troubled  conscience,  is  a  balm  for 
a  broken  and  contrite  heart,  and  enables  the  soul 
to  sing  the  triumphant  song  of  victory,  in  the  so- 
lemn hour  of  death.  This  is  indeed  wisdom  and 
excellence,  which  avails  in  time,  and  flourishes  in 
eternity.  Says  Solomon,  "  Happy  is  the  man  that 
findeth  wisdom,  and  the  man  that  getteth  under- 
standing. For  the  merchandise  of  it  is  better  than 
the  merchandise  of  silver ;  and  the  gain  thereof, 
than  fine  gold.  She  is  more  precious  than  rubies  ; 
and  all  the  things  thou  canst  desire,  are  not  to  be 
compared  unto  her.  Length  of  days  is  in  her 
right  hand,  and  in  her  left  hand,  riches  and  honour. 
Her  ways  are  ways  of  pleasantness  ;  and  all  her 
paths  are  peace.  She  is  a  tree  of  life  to  them  that 
lay  hold  on  her ;  and  happy  is  every  one  that  re- 
taineth  her."  How  excellent  and  essential  then, 
this  heavenly  treasure,  these  durable  riches,  which 
will  avail  when  time  shall  be  no  longer  ;  and  crown 
the  soul  with  glorious  immortality. 
4thly.  Men  maybe  afflicted  for  the  loss  of  property. 

Sometimes  by  fire,  or  at  sea,  or  by  the  knavery 
of  a  neighbour,  a  man  is  at  once  stripped  of  a  for- 
tune, and  deprived  of  all  his  earthly  substance. 
But  such  losses  are  real  calamities,  and  are  reasons 
why  we  should  be  afflicted  in  some  measure.  If 
we  are  not  to  be  insensible  to  the  advantages  of  pro- 
perty, surely,  it  is  a  disadvantage,  a  natural  evil,when 
we  are  suddenly  deprived  of  an  earthly  treasure. 


148  SERMON  XI. 

5thly.  To  be  destitute  of  a  heavenly  treasure,  de- 
mands, that  we  should  be  much  more  grievously 
afflicted. 

If  property  has  some  value,  the  pearl  of  great 
price  is  infinitely  more  vakiable.  But  it  may  be  lost. 
How  solemn  and  striking  the  inquiry  of  the  Sa- 
viour !  "  What  shall  it  profit  a  man,  if  he  shall  gain 
the  whole  world  and  lose  his  own  soul  ?  or  what 
shall  a  man  give  in  exchange  for  his  soul  ?"  It  is 
answered  in  the  Psalms.  "  That  the  redemption 
of  the  soul  ceaseth  for  ever."  Surely,  then,  there 
is  abundant  reason  for  impenitent  sinners,  for  all 
who  have  not  believed  to  the  savingof  their  souls,  to 
be  afflicted  and  mourn  in  the  anguish  of  their  spirit. 

6thly.  Then  let  us  hear  the  conclusion  of  the 
whole  matter.  "  Fear  God  and  keep  his  command- 
ments ;  for  this  is  the  whole  duty  of  man."  But 
to  do  this  we  must  neglect  neither  temporal  nor 
eternal  concerns.  We  must  let  the  things  of  time 
have  their  proper  place  ;  and  those  of  eternity, 
their  due  weight.  A  man  who  has  proper  views, 
and  who  is  under  the  proper  influence  of  a  Chris- 
tian spirit,  will  have  a  suitable  regard  for  earthly 
concerns  and  enjoyments,  and  will  not  be  slothful 
in  business ;  while  he  is  fervent  in  spirit,  serving 
the  Lord.  What  an  unspeakable  privilege  that 
we  may  pursue  and  enjoy  all  the  endearments  of 
life ;  and,  at  the  same  time,  have  our  aflections  on 
things  above,  and  be  laying  up  a  glorious  treasure 
for  eternity.  IIow  happy  must  that  man  be,  whose 
conduct  is  consistent  in  the  things  of  this  world 
and  in  those  of  religion.  Such  was  the  character 
of  Daniel. — A  man  of  business,  but  a  most  hum- 
ble, devoted  servant  of  God.  May  industry  and 
economy,  liberality  and  charity,  be  our  happy  lot 
in  time.  May  we  be  the  servants  of  Christ,  by  seek- 
ing to  obey  all  the  commands  of  his  Father,  and 
at  last  hear  the  blessed  plaudit,  "  Well  done,  good 
and  faithful  servants,  enter  ye  into  the  joy  of  your 
Lord."     Amen. 


SERMOJV  XII. 


THE  SERVICE  OF  GOD  AND  MAMMON  IMPOSSIBLE. 


MATTHEW  VI.  24. 

Ye  cannot  serve  God  and  Mammon. 

This  is  the  declaration  of  him,  who  spake  as  ne- 
ver man  spake.  It  contains  an  important  truth, 
which  should  be  clearly  understood  ;  for  errour  in 
faith  is  most  intimately  connected  with  erroneous 
practice.  As  mankind  by  nature  have  hearts  of 
enmity  against  God,  so  they  are  opposed  to  his 
true  character,  his  providential  government,  and 
righteous  requisitions.  Notwithstanding,  the  fan- 
cied goodness  of  men,  even  in  an  unrenewed  state, 
cause  many  to  be  slow  of  heart  to  believe,  that  the 
Lord  has  a  controversy  with  them.  And  though 
they  read,  yet  how  little  do  they  realize,  "  that  the 
friendship  of  the  world  is  enmity  with  God ;  that 
whosoever,  therefore,  will  be  a  friend  of  the  world, 
is  the  enemy  of  God."  Great  exertions  are  necessa- 
ry to  convince  them  of  their  true  apostate  character 
and  condition ;  for  they  plead  they  are  not  sensi- 
ble of  the  odious  nature  and  criminality  of  the 
moral  exercises  of  their  hearts.  Perhaps  they 
confess,  they  have  not  done  much  in  their  lives  to 
please  God  ;  still,  they  hope  to  be  pitied  for  their 
imperfections,  since  they  have  never  been  guilty  of 
any  very  great,  outbreaking  sins.  With  hearts  su- 
premely attached  to  the  world,  they  think  to  ren- 
der service  acceptable  to  God. 

In  opposition  to  such  views,  the  Saviour  de- 
clares, "  No  man  can  serve  two  masters  ;  for  either 
he  will  hate  the  one,  and  love  the  other,  or  else  he 


150  SERMON  XII. 

will  hold  to  the  one,   and  despise  the   other  :  ye 
cannot  serve  God  and  Mammon." 

Mammon  is  a  Syriack  word  for  riches,  and  is 
significant  of  any  earthly  treasure  or  interest. 
Hence,  we  are  taught  in  the  words  of  the  text,  the 
impossibility  of  being  the  servants  of  both  God 
and  the  world.  And  the  term  world,  is  to  be  un- 
derstood in  its  most  extensive  import,  so  as  to  in- 
clude any  earthly  good  or  enjoyment  whatever. 

That  we  may  have  a  clear  view  of  this  subject,  a 
few  observations  will  be  made  to  point  out  the  cha- 
racter of  a  true  and  faithful  servant.  Every  one 
must  be  sensible  that  there  is  an  essential  differ- 
ence in  its  very  nature  between  any  service  that  is 
mercenary  and  that  which  is  loyal. 

Then  a  true  and  faithful  servant  is  one  who  de- 
votes his  whole  time  to  the  service  of  his  master, 
and  who  exerts  all  his  skill  and  ability  to  promote 
his  master's  interest,  from  a  spirit  of  cheerfulness 
or  voluntary  obedience.  The  time  of  a  servant  is 
not  his  own,  but  his  master's,  to  whom  he  belongs, 
and  whose  property  he  is.  And  a  faithful  servant 
will  not  spend  his  hours  in  idleness  or  vain  amuse- 
ments, nor  forsake  the  service  of  his  master,  to  at- 
tend the  concerns  of  others.  He  who  is  not  devot- 
ed to  his  master's  interest,  but  neglects  his  busi- 
ness, is  called  unfaithful.  On  the  contrary,  the 
one  who  is  faithful,  is  ever  ready  at  the  call  of  his 
master,  to  engage  in  his  employment ;  for  he  con- 
siders his  time  and  service  as  the  proper  claim  of 
the  one  to  whom  he  belongs. 

A  faithful  servant  will  exert  all  his  talents,  and 
improve  every  seasonable  opportunity  to  promote 
his  master's  interest.  A  servant  might  be  daily 
employed  about  the  requisitions  of  his  master,  and 
yet  not  execute  them  according  to  his  knowledge 
and  capacity.  But  such  a  one  would  be  a  mere 
mercenary  hireling ;  for  a  true  and  faithful  ser- 
vant will  prosecute  the  concerns  of  his  master  with 
his  utmost  skill  and  ability. 


SERMON  XII.  151 

A  loyal  servant  is  one  who  is  pleased  with  his 
master,  and  cordially  engages  in  his  service.  A 
master  could  put  no  confidence  in  his  servant,  if  he 
were  not  attached  to  him  from  upright  affections  of 
heart.  He  could  not  safely  trust  him  with  his  af- 
fairs, if  he  did  not  render  cheerful  obedience. 
Doubtless  all  will  grant  how  essential  it  is  that  a 
servant  be  pleased  with  his  master,  and  heartily 
engage  in  his  service,  in  order  to  have  the  charac- 
ter of  a  true  and  faithful  servant. 

Now  let  us  notice  some  of  the  claims  of  God  and 
Mammon,  and  from  their  contrast  we  may  see  the 
impossibility  of  serving  both. 

The  Lord  demands  us  to  spend  all  our  time  and 
employ  all  our  talents  in  his  service,  from  a  heart  of 
supreme  love  to  his  character,  and  with  a  spirit  of 
filial  obedience.  Time  is  the  only  state  of  proba- 
tion for  mortals  to  prepare  for  eternity  ;  hence  the 
command,  ''Fear  God  and  keep  his  command- 
ments, for  this  is  the  whole  duty  of  man."  Then 
the  great  end  of  our  being  is  to  serve  the  Lord  in 
all  our  ways,  and  thus  lay  up  durable  riches,  by  se- 
curing a  glorious  and  everlasting  inheritance. 

But  more  particularly  the  Lord  enjoins  it  upon 
us  to  regard  him  in  all  the  common  concerns  of  life. 
"  Whether,  therefore,  ye  eat  or  drink,  or  whatsoever 
ye  do,  do  all  to  the  glory  of  God."  All  our  worldly- 
pursuits  must  be  subservient  to  his  will,  and  the  in- 
terest of  his  moral  kingdom.  If  we  have  proper- 
ty, or  learning,  or  extensive  influence  in  society, 
they  must  be  devoted  to  his  service.  Even  when 
we  labour  for  the  necessaries  and  conveniences  of 
-life,  we  must  not  esteem  these  as  our  treasure,  but 
set  oar  affections  on  things  above,  and  be  laying 
up  for  ourselves  a  treasure  in  heaven. 

But  Mammon  says.  Regard  secular  concerns 
with  special  care,  and  be  satisfied  with  a  portion 
beneath  the  sun.  Idolize  riches,  if  you  have  them, 
and  if  not,  let  your  whole  soul  pant  for  them,  or 
for  some  earthly   good,  as  the  one  thing  needful. 


153  SERMON  XIL 

If  you  pursue  worldly  pleasures  and  advantages 
with  such  negligence  as  to  let  your  thoughts  be 
wandering  to  the  heavens  as  your  chief  joy,  you 
have  no  great  regard  for  me,  therefore  I  cannot  call 
you  my  servant. 

The  Lord  enjoins  it  upon  us  to  be  honest  in  all 
our  dealings  with  mankind,  and  not  defraud  or  in- 
jure them.  His  commands  are,  "  Love  your  neigh- 
bour as  yourself.  Look  not  every  man  on  his 
own  things,  but  every  man  also  on  the  things  of 
others.  And  as  ye  would  that  men  should  do 
unto  you,  do  ye  even  so  unto  them  ;  for  this  is  the 
law  and  the  prophets." 

Mammon  says.  Many  defraud,  and  take  every 
advantage  they  can  ;  and  you  must  do  so  too,  or 
you  cannot  live.  If  others  cheat  and  strive  to  over- 
reach, you  must  do  the  same,  or  you  will  never  get 
along  in  the  world,  so  as  to  make  any  respectable 
appearance  in  the  eyes  of  mankind,  if  it  will 
promote  your  worldly  interest  best  to  be  honest  in 
your  dealings  with  some  men,  I  would  have  you 
be  upright  with  them  ;  but  still  you  must  always 
consider  it  to  be  sufficient  for  you  to  look  well  to 
your  own  affairs,  and  have  a  sole  regard  for  your- 
self. 

God  enjoins  it  upon  us  as  a  duty  and  privilege, 
to  be  charitable  and  liberal  of  the  good  things  he 
has  given  us  ;  to  assist  the  poor,  relieve  the  distress- 
ed, and  support  the  important  interest  of  his  cause. 
With  cheering  words  of  encouragement,  he  says, 
"  The  liberal  soul  shall  be  made  fat ;  and  he  that 
watereth,  shall  be  watered  also  himself." 

The  language  of  Mammon  is.  If  you  are  al- 
ways giving,  you  will  always  be  poor ;  so  you  must 
keep  what  you  have,  and  get  what  you  can.  When 
you  behold  objects  of  charity  and  distress,  shut  up 
all  bowels  of  compassion,  for  fear  your  gift  will 
not  be  wisely  bestowed.  And  do  not  promote  re- 
ligious concerns,  till  you  feel  yourself  in  safety  in 
all  your  worldly  circumstances. 


SERMON  XII.  153 

The  Lord  commands  us  to  remember  the  Sab- 
bath to  keep  it  holy.  The  whole  day  must  be 
spent  in  the  varied  private,  social,  and  publick  du- 
ties of  religion.  Both  man  and  beast,  on  that  day, 
are  to  rest  from  their  labours,  even  in  the  time  of 
earing  and  harvest.  The  duty  of  assembling  to- 
gether for  publick  devotion,  for  the  honour  of 
God's  holy  name,  and  our  growth  in  knowledge 
and  grace,  is  clearly  pointed  out.  On  his  holy 
day,  we  are  not  to  think  our  own  thoughts ;  that 
is,  not  let  our  minds  be  filled  with  perplexing  cares 
about  temporal  affairs ;  but  so  to  improve  it,  that 
it  serve  as  a  day  of  preparation  for  a  glorious  and 
an  eternal  Sabbath  of  rest. 

Mammon,  on  the  other  hand,  says,  You  must 
not  attend  publick  worship  on  the  Lord's  day,  un- 
less your  secular  concerns  be  all  regulated.  Other- 
wise, you  must  stay  at  home,  and  see  to  things,  or 
else  your  business  will  hurry  you  before  the  close 
of  the  next  week.  If  the  cause  of  God  does  re- 
quire your  attendance  in  his  house,  yet  one  half  of 
the  day  will  be  sufficient  for  you,  who  have  so  ma- 
ny calls  to  which  you  must  attend,  and  who  are  al- 
ready pretty  well  informed.  You  may  find  some 
sermon  which  will  be  more  instructive  than  the  one 
your  minister  will  preach  ;  besides,  you  can  read 
in  the  evening  by  your  fire-side.  In  harvest  time, 
especially,  you  must  work  on  the  Sabbath ;  for  if 
you  should  let  one  fair  day  slip,  you  may  sustain 
considerable  loss.  And  you  may  trade  on  that  day 
for  the  sake  of  gain,  if  you  are  only  careful  to 
keep  your  bargain  secret.  Books  may  then  be 
posted,  to  save  time,  and  accounts  settled,  if  your 
neighbour  be  willing.  Or,  if  you  are  so  far  from 
your  residence  with  your  horse,  carriage,  or  team, 
that  you  cannot  attend  publick  worship  in  your  own 
vicinity,  you  may  as  well  prosecute  your  journey. 
Mammon  says,  it  will  be  expensive,  if  yon  have  to 
pay  for  the  keeping  of  yourself  and  horses  ;  so  you 
had  better  travel  on,  and  make  haste  home.     And 

20 


154  SERMON  XII. 

whenever  you  do  attend  divine  service  in  the  house 
of  God,  would  you  have  your  soul  delighted,  let  it 
be  by  having  your  thoughts  dwell  on  what  you  have 
done  and  gained  during  the  last  week,  and  by  lay- 
ing plans  how  to  prosecute  your  business  through 
the  next. 

God  demands  family  worship,  and  threatens  with 
a  curse  those  families  that  call  not  upon  his  name. 
The  evening  and  morning  sacrifice  of  thanksgiv- 
ing, prayer,  and  praise,  must  be  offered  to  him  from 
the  family  altar,  and  be  considered  a  reasonable 
service. 

Mammon  says.  Confine  this  duty  to  the  Sabbath, 
and  even  then  esteem  it  no  desirable  privilege  ;  but 
account  it  as  a  weariness  and  burden  of  the  soul. 
To  lose  half  an  hour  every  morning  and  evening  in 
religious  duties,  especially  when  there  is  a  multi- 
plicity of  business  on  hand,  would  be  a  serious  and 
unnecessary  evil. 

The  Lord  commands  us  to  serve  him  with  all  our 
hearts.  His  langage  is,  "  My  son,  give  me  thine 
heart.  Thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  him  only  shalt  thou  serve."  He 
complained  of  some  who  honoured  him  with  their 
lips,  because  their  hearts  were  far  from  him.  He 
does  not  consider  any  service  as  true  obedience, 
unless  it  proceed  from  a  heart  of  supreme  love  to 
his  character,  and  delight  in  his  service.  There- 
fore, he  does  not  call  any  his  true  servants  who  do 
not  yield  entire  and  cordial  obedience. 

Maiiimon  says,  Give  me  the  heart,  or  you  are 
none  of  my  servants.  Give  me  the  chief  place  in 
your  thoughts  and  affections,  or  else  you  will  be 
accounted  the  servant  of  another  master. 

God  holds  forth  the  rich  treasures  of  his  holy 
word,  for  the  meditation  and  delight  of  our  souls. 
He  exhibits  himself  as  the  fountain  and  source  of 
blessedness,  to  be  the  object  of  our  pursuit  and 
highest  joy.  He  proffers  the  glorious  and  incon- 
ceivable rewards  of  the  righteous,  as  an  excitement 


SERMON  XII.  155 

to  faithfulness  in  his  service.  He  calls  upon  the 
sons  of  men  to  look  at  the  things  which  are  unseen 
and  eternal,  and  prepare  for  mansions  of  immor- 
tal glory. 

Mammon  holds  forth  herself  in  various  forms, 
with  all  her  worldly  charms,  to  allure  mankind  to 
serve  her  most  faithfully.  Worldly  riches,  ho- 
nours, and  prospects  are  presented  to  engage  the 
highest  attention  and  aifections  of  men.  She 
would  have  them  prefer  worldly  and  temporal  en- 
joyments to  those  which  are  heavenly  and  eternal. 

Thus  by  contrast,  as  it  respects  the  nature  and 
requisitions  of  God  and  Mammon,  we  may  see  the 
impossibility  of  serving  both.  Then,  he  who  loves 
and  holds  to  the  world  as  his  master,  will,  whether 
he  have  little  or  much  in  the  affections  of  his  heart, 
be  an  enemy  and  despiser  of  God.  But  he  who 
loves  and  cleaves  to  the  service  of  God,  will  re- 
nounce the  friendship,  and  despise  the  frown  of 
the  world.  Thus  the  Saviour  has  declared,  "  No 
man  can  serve  two  masters ;  for  either  he  will 
hate  the  one,  and  love  the  other,  or  else  he  will 
hold  to  the  one,  and  despise  the  other  :  Ye  cannot 
serve  God  and  Mammon." 

REFLECTIONS. 

1st.  We  may  see  why  the  scriptures  call  Mam- 
mon the  Mammon  of  unrighteousness. 

If  the  good  things  of  this  world  are  justly  deno- 
minated temporal  blessings,  it  must  be,  because 
mankind  use  unlawful  means  to  obtain  them ;  as 
oppression,  theft,  violence,  and  other  vicious  ways. 
In  such  instances  they  despise  the  authority  of 
God,  to  obtain  Mammon ;  disregard  his  law,  and 
the  peace  and  prosperity  of  their  fellow  men.  The 
civil  law  may  have  some  restraint  upon  them,  but 
we  are  sensible  that  this  is  ineffectual  to  restrain 
men  from  openly  vicious  courses.  Riches,  or  the 
acquiring  of  earthly  good  things,  are  not,  in  them- 
selves, considered  sinful ;  for  by  a  proper  manage- 


156  SERMON  XII. 

ment  and  arrangement  of  our  secular  concerns,  in 
subordination  to  religion,  we  may  render  them  as  a 
part  of  God's  service.  But  worldly  men  make 
their  religion  subservient  to  the  interest  of  Mam- 
mon ;  and  whatever  gratifies  or  delights  mankind 
the  most,  will  be  pursued  with  eagerness.  Then, 
if  men  hfive  an  inordinate  desire  for  self-gratifica- 
tion from  the  pleasures  which  Mammon  aftbrds, 
they  will  be  led  into  all  manner  of  unrighteous- 
ness, that  they  may  indulge  ungoverned  appetites, 
and  gratify  sinful  propensities.  Thus  the  unhal- 
lowed thirst  of  gratifying  their  avarice,  their  ambi- 
tion, and  other  sinful  lusts,  hurries  them  on  to  Sab- 
bath breaking,  cheating,  lying,  robbing,  and  even 
to  the  crime  of  murder.  Hence  we  see,  when  the 
thoughts  and  affections  of  men  are  violent  and  cri- 
minal for  the  pleasures  of  Mammon,  they  excite  to 
overt  acts  of  iniquity,  and  all  manner  of  unrighte- 
ousness. 

2dly.   We  may  see  many  devotees  to  dumb  idols. 

The  most  of  the  excuses  that  are  made  for  ne- 
glecting religious  duties,  and  doing  what  the  Lord 
forbids,  amount  to  a  confession  that  it  is  more  im- 
portant to  serve  Mammon  than  to  serve  God.  Hence 
the  reason  why  people  work  in  the  field,  or  shop, 
or  journey  on  the  Sabbath,  is,  Mammon  holds  them 
fast  with  her  claims.  They  know  the  Lord  forbids 
such  things,  but  they  cannot  obey  him,  when  they 
have  such  a  strong  and  cordial  regard  for  another 
master.  Some  persons  make  it  convenient  to  at- 
tend publick  worship  occasionally,  but  not  stated- 
ly ;  and  they  can  scarcely  find  leiwsure  to  attend 
church-meetings,  or  religious  conferences,  and 
prayer-meetings,  because  Mammon  hurries  them 
with  a  multiplicity  of  her  engagements.  They 
cannot  find  time  for  reading  the  holy  scriptures 
daily,  for  evening  and  morning  devotion,  for  giv- 
ing thanks  for  their  daily  food,  or  for  the  duties  of 
the  closet;  for  the  god  of  this  world  troubles  them 
frequently  with  very  urgent  and  imperious  calls. 


SERMON  Xrr.  157 

The   most  of  the  excuses  that  are  made   for  ne- 
glecting the   all-important  duties   of  religion,  are, 
my  worldly  concerns  hurry  me  ;  my  engagements 
bind  me  ;  and  they  are  of  .so  much  importance, 
that  I  am  necessitated  to  set  at  nought  the  com- 
mands of  my  Saviour,  and  sell  my  immortal  soul. 
In  these  and  other  instances,  confessions  are  vir- 
tually made,  that  it  is  deemed  more  suitable  and 
important  to  serve  Mammon,  than  it  is  to  serve  God. 
The  Lord  is  jealous  for  the  honour  of  his  great 
name,  and  he  calls  the  covetous  man  an  idolater. 
And  although  men  do  not  worship  idols  and  images 
in  the  form  and  shape  of  those  of  the  heathens, 
yet  they  are  as  really  guilty  of  idolatry,  by  idoliz- 
ing Mammon,  or  setting  the  world  uppermost  in 
their  hearts.     If  we  place  our  affections  supremely 
on  God,  on  heavenly  and  divine  things,  we  take 
them  from  the  world  ;  but  if  we  exercise  our  noblest 
affections  in  favour  of  Mammon,  we  deny  them  to 
God. 

3dly.  A  decisive  subject  for  self-examination. 
Let  us  examine  ourselves,  and  determine  whether 
God  or  whether  Mammon,  have  the  chief  place  in 
our  thoughts,  affections,  and  pursuits  ;  and  the  de- 
cision will  evince  whose  servants  we  are.  If  it  be 
our  great  inquiry  and  heart's  desire,  to  know  and 
do  the  will  of  God,  to  serve  him  with  our  whole 
hearts,  we  are  his  servants,  and  shall  reap  the  glo- 
rious rewards  of  the  righteous.  But  if  we  be  anx- 
ious to  know  how  we  can  gratify  ourselves,  by  pur- 
suing the  pleasures  of  Mammon  as  our  chief  joy, 
we  are  her  servants,  and  are  preparing  to  reap  the 
rewards  of  unrighteousness.  Let  us  inquire  what 
we  do  more  than  others.  Do  we  exceed  them  in 
morality  and  liberality  1  Still,  who  has  our  hearts  1 
If  we  have  not  a  supreme  regard  for  the  honour  and 
glory  of  God  in  our  works,  we  are  as  sounding 
brass,  or  a  tinkling  cymbal;  and  shall  appear  as 
unfaithful  stewards,  in  that  we  chose  a  portion 
which  has  the  inscription,  "  Vanity  of  vanities." 


153  SERMON  XII. 

Some  persons  say,  We  will  devote  a  little  of  our 
time  in  the  ways  of  godliness;  we  will  keep  the 
Sabbath  so  far  as  to  spend  our  time  in  a  serious 
manner.  But  their  hearts  are  given  to  Mammon, 
and  buried  in  the  cares  of  the  world ;  therefore 
ihey  cannot  be  the  servants  of  God.  Others  are 
called  to  labour  and  eat  bread  in  the  sweat  of  their 
brow ;  but  the  Lord  has  their  hearts,  therefore  they 
cannot  be  the  servants  of  Mammon.  The  Lord 
looks  upon  all  services  which  do  not  proceed  from 
a  heart  devoted  to  him,  as  hypocrisy  or  solemn 
mockery.  They  who  consider  it  sufficient  to  serve 
him  a  little  on  the  Sabbath,  should  seriously  inquire 
who  has  the  supreme  aftections  of  their  souls. 
They  should  not  be  deceived,  for  God  is  not  mock- 
ed. He  knows  and  calls  all  his  enemies,  whatever 
their  pretensions  and  performances,  if  they  have 
not  his  love  shed  abroad  in  their  hearts. 

Suffer  one  more  remark.  When  men  cannot 
part  with  earthly  things  for  the  cause  of  God,  but 
choose  rather  to  give  up  their  interest  in  spiritual 
than  in  temporal  blessings,  they  certainly  cleave 
to  them  more  than  to  God,  and  him  they  compara- 
tively despise.  If  we  do  not  answer  his  draughts  ; 
though  prospered  in  all  earthly  goods,  we  are  curs- 
ed in  our  basket  and  store.  Let  us  remember  that 
mankind  are  servants  to  whatever  they  make  their 
chief  concern  or  pursuit.  "Know  ye  not,  that  to 
whom  ye  yield  yourselves  to  obey,  his  servants  ye 
are,  to  whom  ye  obey  ?"  Then  whatever  engages 
the  thoughts  and  affections  of  men  supremely,  is 
their  God.  If  the  Lord  possess  their  hearts,  he  is 
their  God  :  but,  if  the  world  have  their  hearts, 
Mammon  is  their  God. 

4thly.  Let  all  be  exhorted  to  comply  with  the  di- 
rection of  the  Saviour,  and  make  to  themselves 
friends  of  the  Mammon  of  unrighteousness. 

Whatever  earthly  good  things  we  possess,  let  us 
realize  that  they  are  entrusted  to  us  as  stewards, 
and  we  must  render  an  account  to  God  for  our 


SERMON  XII.  159 

stewardship.  We  may  be  so  covetous  of  earthly 
gifts,  as  to  exclude  our  souls  from  spiritual  and  eter- 
nal blessings.  Yes,  we  may  be  so  glued  to  the  en- 
joyments of  this  life,  that  instead  of  their  causing 
our  souls  to  ascend  with  gratitude  and  thankfulness 
to  heaven,  they  will  drag  them  down  to  hell.  There 
have  been  instances  of  persons  in  time  of  fire,  war, 
shipwreck,  and  other  perilous  situations,  who,  fool- 
ish and  presumptuous  to  save  their  goods,  have  lost 
their  lives.  So  may  we  be  so  heavily  laden  with 
the  earth,  that  our  souls  will  be  unable  to  ascend 
to  heaven,  and  lay  hold  on  eternal  life. 

How  kind  the  exhortation,  then,  to  spend  a  suit- 
able portion  of  Mammon  in  deeds  of  piety  and 
charity,  that  many  being  benefited  by  these  gifts, 
may  pray  for  blessings  on  us  as  their  benefactors. 
With  what  satisfaction  may  the  faithful  steward 
expect  the  hour  of  dissolution  and  the  coming  of 
his  Lord,  and  anticipate  the  joy  of  being  then 
welcomed  by  such  friends  to  the  regions  of  perfect 
felicity.  But  if  men  idolize  their  riches,  and  spend 
all  upon  themselves,  they  may  expect  to  be  turned 
out  of  their  stewardship,  and  cast  into  outer  dark- 
ness, where  shall  be  weeping  and  wailing,  and 
gnashing  of  teeth.  If  we  do  not  have  mercy  on 
the  poor,  in  vain  may  we  hope  for  mercy  from  God. 
"  For  if  any  man  have  this  world's  goods  and  seeth 
his  brother  have  need,  and  shutteth  up  his  bowels 
of  compassion  from  him,  how  dwelleth  the  love  of 
God  in  him  ?"  The  cries  of  the  oppressed  and 
neglected  poor,  will  testify  against  unfaithful  stew- 
ards, to  their  condemnation ;  but  the  prayers  of 
widows  and  orphans  for  their  pious  benefactors 
will  testify  for  them,  that  they  were  wise  and  faith- 
ful stewards.  And  when  they  shall  leave  this  world, 
such  as  shall  have  died  before  them  and  gone  to 
glory,  may  be  considered  as  standing  ready  to  wel- 
come them  to  their  everlasting  habitations. 

The  distresses  of  mankind  give  an  opportunity, 
of  exercising  some  of  the  most  refined  and  noble 


160  SERMON  XII. 

affections  of  the  human  breast.  They  who  are  in 
a  state  of  comfort,  may  gratify  the  most  delicate 
sympathies ;  whilst  the  objects  of  their  charity 
may  indulge  the  most  tender  and  grateful  emotions. 
The  very  different  situations,  in  which  men  are 
placed  by  Divine  Providence,  serve  to  endear  and 
strengthen  the  ties  of  society,  and  to  enlarge  and 
perfect  the  social  feelings  of  our  nature.  They  do 
also  afford  us  a  blessed  means,  whilst  in  time,  to 
grow  rich  for  eternity. 

Earthly  riches  may  be  exchanged  for  heavenly  ; 
and  temporal  goods,  for  those  which  are  eternal. 
The  poor,  the  needy,  and  distressed,  give  us  an  op- 
portunity of  acquiring  inconceivable  gain.  And 
who  would  not  part  with  perishable  objects,  for 
those  which  are  imperishable  ?  Who  would  not  give 
or  lend  things  of  trifling  value,  for  a  moment,  and 
then  receive  those  of  inestimable  valued  Desper- 
ately foolish  and  amazingly  guilty  must  every  soul 
be,  whose  actions  declare,  that  he  prefers  the  ever- 
lasting poverty  of  hell  to  the  durable  riches  of 
heaven.  How  benignant  and  blessed  the  exhorta- 
tion of  the  Saviour,  *'  Make  to  yourselves  friends 
of  the  Mammon  of  unrighteousness,  that  when  ye 
fail,  they  may  receive  you  into  everlasting  habita- 
tions."    Amen. 


SERMOJf  XIII. 


THE  PREACHING  OF  THE  GOSPEL,  AND  ITS  DESIRABLE  EFFECTS. 


MARK  XVI.  15. 

Go  ye  into  all  the  world  and  preach  the  Gospel  to  every 
creature. 

We  have  presented  in  these  vi^orcls,  the  commis- 
sion of  the  divine  Redeemer  to  his  Apostles.  After 
that  he  had  risen  from  the  dead,  he  appeared  unto 
the  eleven  as  they  sat  at  meat.  But  shortly  he  was 
to  ascend  up  into  heaven,  to  sit  al  the  right  hand  of 
the  throne  of  God,  no  more  to  be  bodily  present 
with  his  disciples  on  earth.  And  although  this 
charge  was  given  to  the  immediate  attendants  and 
personal  followers  of  the  blessed  Saviour,  yet  it  is 
equally  applicable,  and  addressed  to  all  who  should 
henceforth  sustain  the  character  of  his  publick 
ministers.  The  same  original  phrase,  which  is 
translated  every  creature,  is  also  rendered,  the 
ichole  human  race.  The  latter  is  doubtless  the 
most  rational  and  correct  translation.  Hence,  the 
commission  of  the  Apostles  of  Christ,  extends  to 
every  creature  throughout  the  world  ;  so  that  wher- 
ever a  human  being  is  found,  they  are  authoriz- 
ed and  commanded  to  preach  to  him  the  gospel. 
They  and  their  successors  are  to  go  forth  with  un- 
wearied exertions  to  the  ends  of  the  earth,  as  he- 
ralds of  the  gospel,  till  every  nation,  kindred,  and 
tongue  under  the  whole  heaven,  should  enjoy  its 
rich  blessing.  This  is  in  accordance  with  the  de- 
claration of  the  Lord  to  the  shepherds  who  were 
keeping  watch  over  their  flock  by  night.  And  the 
angel  said  unto  them,  "  Fear  not,  for  behold,  I 
bring  you  good  tidings  of  great  joy,  which  shall  be 
to  all  people." 

21 


162  SERMON  XIII. 

Before  the  advent  of  the  Saviour,  the  glorious 
privileges  of  divine  revelation  were  chiefly  confin- 
ed to  the  Jews.  And  while  he  continued  in  the 
flesh,  few  of  the  Gentiles,  comparatively,  had  the 
gospel  preached  to  them ;  but,  before  the  end  of 
time,  from  the  rising  to  the  setting  of  the  sun,  both 
Jew  and  Gentile  must  enjoy  its  divine  and  meridian 
light.  The  gospel  is  good  news,  for  to  a  guilty 
and  ruined  world  it  opens  a  door  of  hope,  and  pub- 
lishes the  way  of  salvation.  This  is  the  glorious 
and  blessed  channel,  through  which  the  inexhaust- 
ible fountain  of  divine  grace  pours  forth,  its  exu- 
berant streams  to  a  perishing  world.  Hence,  to 
preach  the  gospel,  is  to  announce  the  counsels  of 
heaven  revealed  to  man,  that  he  may  be  saved  from 
sin  and  death,  and  made  an  heir  of  eternal  life. 
But  to  accomplish  this  great  and  glorious  end,  its 
essential  doctrines  and  duties  must  be  clearly  un- 
folded, that  God  may  be  exalted  and  glorified, 
while  sinners  are  saved. 

The   first  important  doctrine,  in  preaching  the 
gospel,  is  to  unfold  the  character  of  God. 

The  being  and  perfections  of  Jehovah  should  be 
held  forth  clearly  to  the  view  of  mankind,  that  they 
may  form  consistent  and  exalted  views  of  his  abso- 
lutely perfect,  his  infinitely  glorious  and  amiable 
character.  His  eternity  and  infinity,  his  self-exis- 
tence and  independence,  his  omnipotence  and  om- 
niscence,  must  be  maintained ;  while  he  is  pro- 
claimed the  supreme,  moral  Governour  of  all  finite, 
intelligent  beings,  their  great  law-giver  and  final 
Judge.  His  most  holy  nature,  must  be  declared 
as  that  moral  perfection  of  his  character,  which 
renders  him  worthy  of  the  supreme  love  of  all 
created  intelligences,  and  which  is  well  pleased 
with  righteousness  ;  but,  which  hateth  all  tlie  work- 
ers of  iniquity  with  perfect  hatred.  Grace  and 
mercy  must  be  proved  to  be  perfections,  belonging 
to  the  moral  character  of  God,  or  in  vain  would  be 
the  attempt  to  show,  that  he  could  possibly  be  re- 
conciled  to  any  of  his  moral  subjects,  who  had 


SERMON  XIIT.  163 

once  rebelled  against  him.  The  first  and  funda- 
mental doctrine  of  revealed  religion,  is  that  of  a 
God,  as  the  only  proper  object  of  religious  wor- 
ship, the  first  cause  and  last  end  of  all  things,  and 
who  possesses  every  infinite,  possible  perfection. 

2dly.  The  character  of  fallen  man  must  be  faith- 
fully exhibited,  in  the  preaching  of  the  gospel. 

Unless  the  deeply  rooted  depravity  of  the  human 
heart,  and  the  helpless,  hopeless  condition  of  man 
by  the  deeds  of  the  law,  be  made  to  appear,  he  will 
in  vain  seek  to  be  justified  by  works.  The  law 
must  be  set  home  upon  his  conscience  in  its  spirit- 
uality that  he  may  feel  the  force  of  the  declaration, 
"  Cursed  is  every  one  that  continueth  not  in  all 
things,  written  in  the  book  of  the  law  to  do  them." 
Except  mankind  see  the  plague  of  their  own  hearts 
as  an  infectious  and  deadly  leprosy,  they  will  never 
desire  to  be  delivered  from  its  indwelling  corrup- 
tions as  from  a  body  of  sin  and  death.  If  they  are 
not  brought,  through  the  influence  of  the  gospel, 
to  realize  that  sin  is  exceeding  sinful,  they  will 
never  admire  and  highly  prize  divine  grace ;  nor 
exclaim,  "  God  be  merciful  to  me  a  sinner." 

3dly.  To  preach  the  gospel,  it  is  essential  that 
the  person  and  character  of  Christ  be  clearly  ex- 
hibited. 

This  subject  was  so  important  in  the  view  of 
the  apostle  Paul,  that  to  the  Corinthians,  he  says, 
"  I  determined  not  to  know  any  thing  among 
you,  save  Jesus  Christ  and  him  crucified."  He 
considered  his  character,  his  holy  life,  and  efli- 
cacious  death,  as  the  centre,  the  substance,  and 
foundation  of  the  gospel.  His  atoning  suflferings 
and  deatli  are  the  only  ground  of  pardon  and  ac- 
ceptance with  a  holy  and  ofiended  God  for  any  of 
this  guilty  and  ruined  world.  And  how  important, 
that  perishing  sinners  have  clear  conceptions  of  the 
only  foundation  of  their  hopes  for  deliverance  from 
endless  wo.  How  can  a  sinner,  sensible  of  his 
own  guilt  and  wretchedness,  trust  his  immortal 
interest  in  the  hands  of  a  Saviour  without  a  full 
conviction,  that  the  Father  was  well  pleased  with 


164  SERMON  XIII. 

his  righteousness,  and  that  he  could  obtain  eternal 
redemption  through  his  blood  ? 

As  perfect  humanity  was  necessary  in  the  cha- 
racter ol'the  only  Mediator  between  God  and  man, 
that  he  might  render  a  lite  of  sinless  obedience  to 
the  law,  and  make  an  atoning  sacrifice  for  sin  ;  so 
complete  divinity  was  also  essential  to  render  in- 
finite dignity  and  efficacy  to  his  atoning  righteous- 
ness by  sufferings  and  death.  And  as,  without 
the  shedding  of  blood,  there  could  be  no  remis- 
sion of  sin,  so  without  an  exhibition  of  those  blessed 
truths,  which  relate  to  the  person  and  character, 
the  life  and  death  of  Clirist,  the  gospel  cannot  be 
successfully  preached. 

4thly.  The  necessity  of  a  vital,  saving  change. 

The  Holy  Spirit  is  the  great  Agent,  by  whom 
rebellious  man  is  made  willing  in  the  day  of  God's 
power,  to  submit  to  him,  and  to  receive  the  Sa- 
viour as  he  is  freely  offered  in  the  gospel.  And 
without  his  renewini;  and  savinjy  influence,  none 
could  possibly  be  saved  ;  "  for  except  a  man  be 
born  again,  he  cannot  enter  into  the  kingdom  of 
God."  Repentance  is  the  gift  of  God,  the  Holy 
Spirit,  and  without  which  all  must  perish.  His 
agency  produceth  faith,  without  which  it  is  im- 
possible to  please  God  ;  and  he  enableth  believers 
to  persevere  in  well-doing,  till  the  work  of  grace 
is  perfected  in  their  hearts.  The  gospel  not  only 
teaches  what  mankind  are  by  nature,  but  what 
they  must  be  by  grace,  to  obtain  the  pardon  of  their 
sins,  enjoy  sweet  communion  with  God,  and  be 
prepared  for  the  employments  and  enjoyments  of 
heaven.  And  to  preach  the  gospel  to  any  saving 
effect,  these  essential  duties  must  be  inculcated  as 
necessary  to  the  obtaining  of  final  salvation. 

5thly,  A  state  of  future  rewards  and  punishment 
is  a  doctrine  necessary  to  be  announced,  in  preach- 
ing the  gospel. 

The  gospel  does  not  only  abound  with  doctrines, 
precepts,  encouragements,  awd  promises,  but  also 
with  the  most  solemn  warnings  and  awful  sanc- 
tions.    Hence  the  ambassadors  of  Christ  do  as 


SERMON  XIII.  165 

much  preach  the  gospel,  when  ihey  declare  in  the 
name  of  their  Lord  and  Master,  that  he  who  be- 
lieveth  not  shall  be  damned,  as  whpn  they  proclaim, 
he  that  believeth  shall  be  saved.  The  great  end  of 
the  gospel,  as  it  respects  man,  is  to  save  him  from 
endless  perdition,  and  crown  him  with  immortal 
glory.  Then  the  future  torments  of  the  wicked 
should  be  fully  and  clearly  enforced,  as  the  terrours 
of  the  Almighty,  to  deter  from  sin  ;  and  the  future 
blessedness  of  the  righteous  should  be  set  forth  to 
excite  to  a  life  of  holiness.  And  while  ministers 
of  the  gospel,  on  the  one  hand,  do  hold  forth  the 
words  of  eternal  life,  on  the  other,  they  should  de- 
nounce those  of  eternal  death.  They  are  not  only 
to  carry  messages  of  love,  of  grace,  and  salva- 
tion, but  to  bear  the  thunders  of  God's  word  in 
condemnation,  that  if  by  any  means,  they  may  save 
some.  Neither  the  beauties,  nor  the  terrours  of 
the  gospel  must  be  concealed.  The  great  judg- 
ment day,  and  the  future  and  eternal  scenes  beyond 
the  grave,  are  abundantly  and  emphatically  describ- 
ed and  foretold  in  the  glorious  gospel  of  Jesus 
Christ ;  and  these  all-important  truths  must  be 
maintained  and  announced  by  the  heralds  of  the 
cross.  Thus  I  have  mentioned  some  of  the  im- 
portant doctrines  and  duties  which  are  necessary 
to  be  unfolded,  in  the  preaching  of  the  gospel. 

In  the  second  place,  let  us  notice  some  of  the 
desirable  efi'ects  of  a  faithfully  preached  gospel. 

1st.  Mental  improvement  and  refined  manners. 

The  word  of  God  furnishes  the  most  ample  scope 
for  intellectual  and  moral  attainments,  as  well  as 
the  most  efficient  instructions  to  cherish  and  per- 
fect vital  piety.  Where  the  blessings  of  the  gos- 
pel do  most  abound,  there  the  arts  and  sciences 
are  cultivated  and  carried  to  their  greatest  perfec- 
tion, w^hich  tends  greatly  to  enlarge  the  views  of 
the  mind  and  refine  the  social  affections.  The  ex- 
hibition of  the  varied  truths  of  divine  revelation, 
and  their  several  relations,  tends  to  diffuse  light  and 
useful  knowledge,  and  to  promote  the  various  du- 
ties of  social  life. 


166  SERMON  XIII. 

The  preaching  of  the  gospel  is  pointed  against 
the  vices  of  mankind,  and  is  a  means  of  prevent- 
ing innumerable  acts  of  open  vice.  The  grosser 
acts  of  immorality  do  generally  much  more  abound, 
where  a  people  are  destitute  of  the  various  means 
of  grace,  than  where  these  precious  blessings  are 
enjoyed.  Every  gospel  sermon  is  calculated  to 
promote  the  cause  of  virtue ;  and  where  the  in- 
struction is  stated,  simple,  and  forcible,  there  we 
may  see  a  people  the  most  virtuous.  The  improve- 
ment and  refinement  of  the  understanding,  serve 
to  regulate  the  outward  conduct,  and  render  the 
conversation  and  manners  of  a  person  not  only  en- 
gaging and  pleasing,  but  worthy  of  imitation. 
Even  in  this  point  of  view,  parents  and  children, 
the  aged  and  young,  the  present  and  the  rising  ge- 
neration, are  deeply  concerned,  and  should  feel  a 
lively  interest  that  they  enjoy  a  slated  and  faith- 
fully preached  gospel,  and  other  means  of  improve- 
ment with  which  it  is  connected. 

2dly.  The  preaching  of  the  gospel  serves  to 
meliorate  the  present  condition  of  man. 

Where  a  people  are  not  accustomed  to  meet  on 
the  Sabbath  for  social  and  religious  worship,  cold- 
ness of  affection,  distance  of  conversation,  and  dis- 
union of  social  pursuits,  are  the  general  conse- 
quence. But  where  societies  generally  assemble 
on  that  holy  day,  and  hear  divine  truths  illustrated, 
and  their  various,  moral  obligations  forcibly  incul- 
cated, we  may  there  behold  the  dearest  interests  of 
civil  society  promoted.  The  preaching  of  the  gos- 
pel is  addressed  to  all  the  active  principles  in  man, 
to  his  hopes  and  fears  ;  and  it  teaches  him  to  ren- 
der custom  to  whom  custom  is  due  ;  honour  to 
whom  honour  is  due :  hence  it  has  a  powerful  in- 
fluence to  render  subjects  obedient.  The  duties 
of  parents  and  children,  of  rulers  and  ruled,  are 
explained  in  their  greatest  beauty  and  harmony, 
and  their  mutual  benefit  made  known.  Acts  of 
charity  and  humanity,  of  forbearance  and  forgive- 
ness, are  portrayed  in  lively  colours,  and  allure  to 
obedience.     But  how  extensive  and  varied  must  be 


SERMON  XIII.  167 

the  beneficial  tendencies  of  these  duties  and  rela- 
tions, which  are  taught  in  the  gospel  without  a  pa- 
rallel !  How  do  they  prove  a  bond  of  union,  and 
the  great  cement  of  society  !  How  do  they  admi- 
nister succour  for  the  temporal  wants  of  men,  re- 
lieve the  necessities  of  the  distressed,  and  bear 
an  extensive  sway  greatly  to  alleviate  the  burdens 
of  life,  and  meliorate  the  present  condition  of  man;! 

3dly.  The  preaching  of  the  gospel  is  the  great 
means  of  the  conversion  and  salvation  of  those 
that  believe. 

The  truths  of  divine  revelation  serve  to  enlighten 
the  understandings  of  men  ;  and  divine  grace  ren- 
ders them  effectual  for  the  renewal  of  the  heart, 
but  they  are  the  most  forcibly  illustrated  by  the 
preaching  of  the  word.  The  gospel  is  the  power 
of  God  unto  salvation,  to  every  one  that  believeth  ; 
and  the  great  work  of  gospel  ministers  is  to  exhi- 
bit its  truths  in  the  clearest  and  most  interesting 
manner,  and  not  shun  to  declare  the  whole  coun- 
sel of  God.  And  as  they  are  instrumental  in  con- 
verting sinners  and  saving  their  souls  from  death, 
says  the  apostle  Paul,  "  It  pleased  God  by  the  fool- 
ishness of  preaching  to  save  them  that  believe." 
In  view  of  their  office,  ministration,  and  success, 
he  adds,  "  We  have  this  treasure  in  earthen  ves- 
sels, that  the  excellency  of  the  power  may  be  of 
God,  and  not  of  us."  And  it  is  a  matter  of  fact, 
that  a  preached  gospel  has  proved  successful  to 
make  the  learned  and  unlearned  wise  in  Christ ; 
to  convert  the  moralist  and  profane  unto  God,  and 
to  reclaim  the  drunkard  and  profligate  to  a  life  of 
riofhteousness.  It  has  exchanged  heathenish  dark- 
ness  for  the  light  of  heaven,  and  turned  gross  idol- 
aters to  the  worship  of  the  true  God.  The  little 
child  and  the  gray- headed  sinner,  the  slave  and  his 
master,  the  beggar  and  the  king,  have  been  saved 
through  its  influence.  They  have  obtained  life 
and  immortality  through  the  light  of  a  preached 
gospel. 

4thly.  The  highest  joys  of  holy  beings  are  pro- 
moted in  consequence  of  its  blessed  eiiects. 


168  SERMON  XIII. 

As  the  gospel  ministry  is  the  great  medium  of 
opening  the  eyes  of  mankind,  and  of  turning  them 
from  darkness  to  light,  and  from  the  power  of  Sa- 
tan unto  God,  that  they  may  receive  the  forgiveness 
of  sins,  and  an  inheritance  among  them  which  are 
sanctified,  so  there  is  joy  in  heaven  among  the  an- 
gels of  God,  over  one  sinner  that  repenteth.  But, 
if  the  conversion  of  one  soul  excites  additional  joy 
in  the  glorified  spirits  abovo,  how  will  the  salvation 
of  the  myriads  of  human  beings  increase  their 
burning  love,  and  raise  still  higher  their  heavenly 
anthems  of  praise,  their  glorious  songs  of  joy  I 
When  all  the  redeemed,  the  ransomed  of  the  Lord, 
shall  be  brought  home  to  glory,  then,  with  the 
most  intense  glows  of  divine  love,  and  raptures  of 
heavenly  bliss,  will  be  given  glory  to  God  in  the 
highest.  Yes,  and  unparalleled  will  be  the  joys  of 
the  redeemed,  for  they  will  even  outvie  the  angels 
in  praise : 

Never  did  Angels  taste  above 
Redeeming  grace  and  dying  love. 

As  the  glorious  scheme  of  redemption  through 
Jesus  Christ,  unfolds  peculiar  displays  of  tiie  per- 
fections and  glory  of  God,  so  it  will  be  the  beauty 
of  perfection,  the  darling  theme  of  heaven.  But 
such  peculiar  glories,  through  the  grace  and  mer- 
cy of  God,  must  be  ascribed  to  the  glorious  suc- 
cesses, and  blessed  efiects  of  his  preached  gospel. 

We  see,  in  the  third  place,  wliy  it  is  desirable, 
that  the  gospel  should  be  preached  to  the  whole 
human  race. 

The  same  arafuments  which  have  been  adduced 
to  show  the  goodly  effects  and  vast  importance  of 
a  preached  gospel  among  ourselves,  are  reasons 
which  may  be  assigned  with  equal  force  to  prove 
its  utility  and  necessity  as  it  respects  others.  Is 
the  gospel  the  greatest  i)lessingof  heaven  to  those 
who  enjoy  all  its  inestimable  privileges?  What  a 
pathetick  and  forcible  plea,  then,  that  the  destitute 
in  our  own  country,  enjoy  its  enlightening  and  sav- 
ing influence!     It  has  , been   handed   tlovvn   to  us 


SERMON  Xlir.  169 

from  the  apostles,  by  missionaries ;  and  such  gos- 
pel heralds  are  now  going  forth  into  all  the  world, 
and  flying  as  the  messengers  of  heaven,  to  every 
nation  upon  earth.  Give  a  helping  hand  then,  my 
brethren,  and  help  some  feeble  church  and  scatter- 
ed people  support  a  gospel  minister.  Through  in- 
creasing attention  and  property,  they  will  shortly 
erect  a  house  for  God  ;  yea,  and  even  another  con- 
gregation spring  up  near  them. 

How  desirable  that  pagan  superstition,  the  mid- 
night Egyptian  darkness  of  heathenism,  and  their 
abominable  idolatries,  give  place  to  the  light  and 
power  of  the  gospel  !  What  a  blessed  view  for 
angels  to  see  wretched  pagans  and  heathens  from 
the  east  and  the  west,  through  a  preached  gospel, 
become  lively  stones  in  the  heavenly  temple,  now 
erecting  on  mount  Zion,  in  the  new  Jerusalem 
above!  O  that  those  miserable  beings  enjoyed 
the  civil  laws  which  are  framed  under  the  benign 
and  salutary  influence  of  the  gospel !  Then  a  man 
would  be  permitted  to  have  but  one  wife  ;  and  hor- 
ribly deluded  parents  would  not  put  to  death  their 
children  as  the  only  means  of  ending  their  misery. 
Listen  to  an  anecdote :  An  aged  mother  was  stand- 
ing in  a  school  of  heathen  children,  weeping.  She 
was  asked  by  the  catechuman,  why  she  \vas  griev- 
ed and  distressed.  O  !  if  you  had  come  here  ten 
years  ago,  my  son  had  lived,  and  been  one  of  this 
school ;  I  should  not  have  put  him  to  death. 

Ah  !  my  friends,  you  have  Christ  and  him  cruci- 
fied, preached  unto  you ;  and  unto  them  that  be- 
lieve, he  is  precious.  "  But  how  shall  they  believe 
in  him  of  whom  they  have  not  heard  1  and  how 
shall  they  hear  without  a  preac^her  ?  and  how  shall 
they  preach  except  they  be  sentf '  Bless  the  Lord, 
O  ye  his  saints,  that  he  is  seeding  forth  labourers 
into  the  barren  and  forlorn  parts  of  his  vineyard. 
Yta,  moreover  the  various  means  and  glorious  ef- 
forts for  extending  the  Redeemer's  rays,  are  but  as 
yet  the  first  beams  of  the  morning  sun,  compared 
v^ith  the  full  blaze  of  noon-day.     May  we,  by  our 

22 


170  SERMON  XIII. 

prayers  and  substance,  be  awake  to  the  calls  and 
perishing  necessities  of  the  destitute  at  home  and 
abroad.  An  Owyheean  youth,  having  in  this 
country  experienced  the  joys  of  believing,  was  la- 
menting the  death  of  his  aged  mother.  Being 
asked  if  she  died  happy  ;  No,  no,  said  he,  it  cannot 
be;  they  have  no  bibles,  no  preaching,  no  heaven, 
in  Owyhee. 

INFERENCES. 

1st.  A  faithful  gospel  minister  is  a  great  blessing. 

Some  of  the  heralds  of  the  cross  are  more  wor- 
thy of  esteem  than  others,  according  to  their  ta- 
lents, their  wisdom,  and  faithfulness.  Those  of 
great  abilities,  natural  and  acquired,  and  whose  pie- 
ty and  zeal  in  the  cause  of  Christ  are  eminent, 
should  be  considered  among  the  number  of  the 
most  worthy.  But  they  who  have  less  splendid  at- 
tainments, and  whose  Christian  walk  is  worthy  of 
imitation,  should  be  received  as  precious  gifts  of 
heaven.  The  prospects  of  gospel  ministers  de- 
pend very  much  upon  the  reception  which  they  re- 
ceive among  any  people  ;  for  their  prayers,  friendly 
remarks,  and  pecuniary  aid,  are  the  main-spring  of 
ministerial  usefulness.  And  such  supports,  by  a 
mutual  reciprocity,  serve  to  render  their  labours  a 
blessing  to  individuals  and  families,  to  parents  and 
children,  to  schools  and  societies. 

The  establishment  of  churches,  and  a  stated  mi- 
nistration of  the  word,  not  only  serve  to  promote 
the  spiritual  interest  of  mankind,  but  from  obser- 
vation and  general  facts,  tlicir  natural  tendency  and 
consequence  are,  to  promote  their  temporal  inter- 
ests, to  increase  the  value  of  property,  and  greatly 
to  multiply  the  means  of  subsistence.  Yes,  what 
is  contributed  for  the  support  of  gospel  privileges, 
is  doubly  repaid  by  a  natural  and  gracious  return 
of  earthly  blessings.  But  ilie  highest  object  of 
gospel  ministers  is  to  prove  a  savour  of  life  unto 
life,  to  the  souls  of  their  hearers,  and  to  be  the 
happy  instruments  of  promoting  their  immortal  in- 
terests. 


SERMON  XTIL  171 

2dly.  Tlie  gospel  is  worthy  of  all  acceptation. 

The  tree  of  life  grows  out  of  the  g'ospel,  and  its 
leaves  are  for  the  healing  of  the  nations.  It  bears 
twelve  manner  of  fruit,  and  yields  her  fruit  every 
month.  Thousands  of  thousand,  and  ten  times 
thousand,  are  now  participating  of  its  delicious 
and  heavenly  repast ;  and  it  proffers  a  rich  feast  to 
all  the  world,  though  thousands  rather  starve  than 
come.  The  river  of  life  flows  from  the  gospel,  and 
all  who  drink  of  it,  quench  their  parching,  dying 
thirst.  It  has  healing  streams  which  are  flowing 
to  the  remotest  corners  of  the  earth,  that  all  who 
wash  may  be  healed  of  their  diseases;  yea,  the 
polluting,  incurable  leprosy  may  be  cleansed  and 
healed.  Eat,  then,  O  friends !  drink,  yea,  drink 
abundantly,  and  wash  at  the  head  fountain  of  the 
waters  of  salvation.  "  The  Spirit  and  the  bride 
say,  come.  And  let  him  that  is  athirst,  come.  And 
whosoever  will,  let  him  take  of  the  water  of  life 
freely."  Yes,  and  beckoning  angels  at  heaven's 
gates  are  looking  down  to  see  if  we  will  come. 
Blessed  gospel !  how  worthy  of  acceptation,  which 
pours  joy  and  consolation  into  the  soul,  yields  the 
peace  and  balm  of  our  mortal  life  ;  renders  trium- 
phant and  victorious  in  the  trying  hour  of  death  ; 
and  crowns  with  glorious  immortality  beyond  the 
grave  ! 

3dly.  This  subject  teaches  us  not  to  esteem  it  a 
burden  to  be  charitable,  and  to  send  the  gospel  to 
others,  but  to  claim  it  as  our  unspeakable  privilege  : 

Let  sweet  Charity  attend  our  door, 
And  smiling  mercy  bless  the  poor. 

"  There  is  that  scattereth,  and  yet  increaseth ; 
and  there  is  that  withholdeth  more  than  is  meet ; 
but  it  tendeth  to  poverty.  The  liberal  soul  shall 
be  made  fat  and  he  that  watereth,  shall  be  watered 
also  himself." 

Let  us  take  a  few  examples.  Think  of  the  con- 
dition of  an  aged  father  and  mother,  bowed  down 
with  all  the  infirmities  of  old  age,  tattered  with 
rags,  afilicted  with  rheumatick  complaints,  and  un- 


172  SERMON  XIII. 

der  a  shelter  which  could  not  secure  from  the  inclemen- 
cies of  the  weather.  Suppose  they  should  receive  some 
comfortable  clothing,  and  other  aids  in  their  necessities. 
How  would  their  souls  daily  bless  the  kind  hand  of  cha- 
rity !  Surely  you  would  say,  "  It  is  more  blessed  to  give 
than  to  receive." 

Picture  to  yourselves  a  family  of  half  famished  chil- 
dren, surrounding  their  mother,  preparing  them  victuals 
from  provisions  received  from  some  unknown  hand.  Lis- 
ten to  the  simplicity  of  their  inquiries,  Who  was  that  cha- 
rity that  stopped  at  our  door?  Hear  their  expressions  of 
gratitude  and  thankfulness.  With  blushing  cheeks  and 
a  glowing  heart,  you  would  see  the  propriety  of  this  ex- 
hortation, "  Let  not  thy  left  hand  know  what  thy  right 
hand  doeth." 

My  dear  hearers,  we  live  in  such  plenty,  that  we  know 
not  what  it  is  to  want;  consequently  are  insensible  of  the 
blessings  of  our  charity.  We  know  not  how  much  good 
is  done,  when  we  give.  Methinksl  hear  one  say,  I  have 
no  part  in  this  matter  ;  for  I  never  contributed  for  chari- 
table purposes.  Open  your  heart,  then,  reach  forth  your 
hands,  and  reap  the  reward  of  the  liberal.  One  even- 
ing a  missionary,  to  some  heathens  soliciting  a  Bible, 
promised  to  give  them  one  next  morning.  At  the  break 
of  day,  he  saw  they  were  lying  on  the  ground,  and  had 
endured  the  dampness  and  chills  of  an  inclement  night. 
Being  asked  the  reason,  their  reply  was,  they  feared  if 
they  returned  home,  they  should  miss  of  a  Bible.  Chari- 
ty once  presented  a  Bible  to  a  woman  lately  made  rich  in 
faith,  but  miserably  poor  in  the  good  things  of  this  life. 
She  most  thankfully  received  it,  pressed  it  to  her  bosom, 
and  exclaimed.  Had  I  ten  thousand  dollars,  and  could  I 
not  obtain  a  Bible  without  them,  I  would  give  them  all 
for  one.  To  some,  the  Lord  has  given  ability  and  op- 
portunity in  many  ways,  to  do  much  for  the  advancement 
of  his  cause,  and  to  others,  but  little.  O  may  both  be 
enabled  at  last  joyfully  to  render  an  account  of  their 
stewardship  !  Have  our  hearts  been  chilled  with  cold  in- 
fidelity, and  the  substance  which  the  Lord  has  lent  us  to 
promote  his  glory, been  withheld  in  time  past?  May  we, 
then,  now  redeem  our  time,  arise  and  trim  our  lamps. 
And  may  we  bear  in  mind  that  the  gift  of  a  poor  widow's 
two  mites  is  a  sacrifice  at  which  we  shall  be  glad  to  look, 
in  the  great  judgment  day,  when  the  divine  Redeemer 
shall  demand  the  credentials  of  our  alms-giving,  as  evi- 
dence of  our  sincerity  as  his  friends.     Amen. 


SERMOIV  XIV. 


THE  FEARFUL  AND  WOxNDERFUL  FORMATION  OF  MAN 


PSALM  CXXXIX.  14. 

I  am  fearfully  and  wonderfully  made. 

The  royal  Psalmist  assigns  the  sentiment  contain- 
ed in  these  words,  as  a  reason  why  he  should 
praise  God.  And  surely  the  contemplation  of  the 
human  frame  is  well  calculated  to  excite  the  won- 
der and  admiration  of  man.  He  should  be  excit- 
ed with  rapture  at  the  thought  of  an  inquiry  into  a 
work  so  curious  and  astonishing.  What  a  variety 
of  parts  are  formed,  and  of  uses  designed  within 
the  compass  of  a  human  body  !  How  exactly  is 
every  part  adapted  to  its  purpose,  and  one  part  ad- 
justed to  another !  And  though  all  the  parts  of 
this  complex  fabrick  are  produced  and  nourished 
from  the  same  earth,  yet  how  various  their  texture 
and  consistence  !  How  firm  and  solid  the  bones  ; 
how  soft  and  pliant  the  flesh  !  how  tough  and  flexi- 
ble the  muscles  !  how  fine  and  feeling  the  nerves  ! 
how  quick  and  lively  the  organs  of  sensation  !  and 
how  promptly  the  limbs  obey  the  dictates  of  the  will! 
Wonderful  is  the  structure  of  the  vessels  which 
receive  and  distribute  the  nutriment,  convey  the 
blood,  and  carry  on  the  respiration  ;  and  no  less 
wonderful  is  the  action  of  those  vessels,  in  perform- 
ing their  respective  functions.  Mysterious  is  the 
power  of  that  animal  motion,  on  which  life  depends. 
That  of  the  stomach,  heart,  and  lungs,  is  involun- 
tary. We  can  give  no  other  account  of  it,  than 
that  which  the  Apostle  Paul  gives  :  "  In  God  we 
live,  and  move,  and  have  our  being."  The  motion 
of  our  limbs  is  indeed  voluntary  ;  but  this  is  equal- 


174  SERMON  XIV. 

ly  mysterious.  How  is  it  that  a  mere  act  of  will, 
contracts  or  extends  the  muscles  of  our  bodies  ? 
How  it  is  that  our  volition  should  impart  motion  to 
the  various  members  of  our  bodily  frame,  no  phi- 
losopher or  anatomist  can  explain. 

Moreover  the  mind  is  as  wonderful  as  the  body. 
This  cannot  be  an  object  of  sense ;  although  it  is 
an  object  of  immediate  consciousness.  We  per- 
ceive that  there  is  something  within  us,  superiour 
to  that  gross  matter  of  which  the  body  consists. 
We  can  think,  reason  and  reflect ;  can  review  and 
contemplate  our  own  thoughts  ;  can  call  to  remem- 
brance things  past ;  can  look  forward  and  make 
conjectures  on  things  to  come.  In  our  meditations 
we  can  in  a  moment  pass  to  distant  regions  and 
to  distant  worlds,  and  thence  return  at  our  pleasure. 

The  mind  is,  in  some  inexplicable  manner,  so 
united  to  the  body,  that  it  receives  all  its  informa- 
tion by  means  of  the  bodily  organs.  Besides,  a 
disorder  of  the  body  affects  and  deranges  the  pow- 
ers of  the  mind  ;  and  the  afflictions  and  sorrows  of 
the  mind,  debilitate  and  waste  the  body.  Hence, 
we  know,  that  there  is  an  intimate  union  between 
these  constituent  parts  of  man.  This  union  is  ne- 
cessary to  the  present  state  ;  but  its  nature,  in  what 
it  consists,  how  it  is  preserved,  how  the  soul  can 
act  in  the  body,  and  how  it  will  receive  and  com- 
municate ideas  in  a  separate,  invisible  state,  we  can- 
not at  present  understand.  That  the  soul  can  act 
in  a  state  of  separation,  may  be  possible  ;  for  we 
find  that  even  now,  the  greater  part  of  its  exer- 
cises are,  in  a  certain  sense,  independent  of  the 
bodily  senses.  It  is  indeed  dependent  on  these 
for  the  first  reception  of  its  ideas  ;  but  when  it  has 
received  them,  it  can  review,  compare,  and  make 
deductions  from  them,  without  aid  from  the  senses. 

What  a  mystery  are  we  to  ourselves !  We  can- 
not explain  the  powers  we  possess  ;  nor  the  motions 
and  actions  we  daily  perform.  Well  may  it  be  said, 
"  We    are  wonderfully  made !"     When   we   look 


SERMON   XIV.  175 

abroad  and  behold  the  manifold  works  of  God,  are 
they  marvellous  in  our  eyes  ?  And  does  the  great 
scheme  of  divine  revelation,  or  do  the  doctrines  of 
the  gospel  appear  incomprehensible  ?  Let  us  only 
contemplate  our  own  frame,  and  we  become  a  won- 
der, and  incomprehensible  to  ourselves. 

But  how  are  we  to  understand  the  Psalmist  when 
he  says,  "  We  are  fearfully  made  '!" 

To  this  inquiry  let  us  now  give  our  attention. 
1st.  The  expression  imports  the  dignity  of  a  hu- 
man being  in  comparison  with  the  other  creatures 
of  this  lower  world. 

Man  is  so  made,  that  the  sight  of  him  impresses 
a  terrour  on  the  beasts  of  the  earth.  Moses  informs 
us  that  God  made  man  in  his  own  image,  and  gave 
him  dominion  over  every  beast  of  the  earth.    When 
Noah  came  forth  from  the  ark,  God  blessed  him 
and  his  sons  ;  and  said,  "  Be  fruitful  and  multiply, 
and  replenish  the  earth.     And  the  fear  of  you,  and 
the  dread  of  you,  shall  be  upon  every  beast  of  the 
earth,  and  upon  all  that  moveth  on  the  earth.    Into 
your  hand  they  are  delivered."     To  the  same  pur- 
pose are  the  words  of  the   Psalmist ;  "  God  made 
man  a  little  lower  than  the   angels,  and  crowned 
him  with  glory  and  honour,  and  gave  him  dominion 
over  the  works  of  his  hands,  and  put  all  things  un- 
der  his   feet."     These   expressions  proclaim  the 
dignity  of  man,  and  his  superiour  station,  compar- 
ed with  the  animal  creation. 

Many  of  the  animals  are  superiour  to  man  in 
strength  and  activity,  and  armed  with  weapons  of 
destruction  superiour  to  any  which  man  naturally 
possesses  for  his  defence  ;  yet  the  most  ferocious 
of  them  will  retreat  before  him.  If  they  ever  as- 
sault him,  it  is  in  some  peculiar  circumstance  ;  as 
when  they  are  jealous  for  their  young,  provoked 
with  wounds,  or  enraged  by  hunger.  There  is 
something  in  the  human  attitude  and  aspect,  which 
strikes  them  with  terrour,  and  restrains  their  fero- 
city.    Yea,  many  of  the  beasts  readily  submit  to 


176  SERMON  XIV. 

man's  dominion,  and  suffer  him  to  employ  their  su- 
periour  strength  in  his  service.  And  St.  James 
asserts,  "  that  every  kind  of  beast  is  tamed,  and 
hath  been  tamed  of  mankind." 

Were  it  not  for  this  dread  of  man  which  is  impress- 
ed on  the  beasts  of  the  earth,  we  should  be  obliged 
always  to  stand  armed  for  our  defence  against 
them.  Hence  the  wilderness  would  become  their 
exclusive  habitation ;  our  life  would  be  a  state  of  anx- 
iety and  terrour  ;  and  we  could  neither  occupy  the 
fields,  nor  walk  the  roads,  nor  sleep  in  our  houses 
with  safety.  Thus  we  may  see  that  man  is  fearfully 
made;  as  the  dignity  of  his  person  awes  the  animals 
of  the  earth  to  submission,  or  else  strikes  them  with 
dread,  and  excites  them  to  shun  his  presence. 

2dly.  We  are  fearfully  made  ;  us  our  frame  de- 
monstrates the  power,  wisdom  and  presence  of  God. 

Such  a  wonderful  composition  as  man,  must 
be  the  effect  of  divine  intelligence  ;  must  be  the 
work  of  an  infinite,  independent,  all-wise  Creator. 
David  exclaims,  "  Marvellous  are  thy  works,  O 
God!  and  that  my  soul  knoweth  full  well.  Thine 
eyes  did  see  my  substance,  yet  being  imperfect ; 
and  in  thy  book  were  all  my  members  written, 
which  in  continuance  were  fashioned,  when  as  yet 
there  was  none  of  them.  My  substance  was  not 
hid  from  thee,  when  I  was  made  in  secret,  and  cu- 
riously wrought  in  the  lowest  part  of  the  earth." 

As  the  frame  of  our  bodies  proves  God's  agen- 
cy, so  the  powers  of  our  mind  demonstrate  his 
perfect  knowledge.  "  Pie  who  formed  the  eye,  shall 
not  he  see  ?  He  that  planted  the  ear,  shall  not  he 
hear  ?  He  that  teacheth  man  knowledge,  shall 
not  he  know?"  Yes,  he  knoweth  the  thoughts  of 
men. 

We,  then,  carry  about  with  us  clear  evidence, 
that  there  is  a  God,  who  is  present  with  us,  around 
us,  and  within  us  ;  that  he  observes  ail  our  actions, 
discerns  all  our  intentions,  watches  all  our  motions, 
and  will  bring  into  judgment  all  our  works.    What 


SERMON  XIV.  177 

a  solemn,  what  a  fearful  thought!  Shall  we  not 
reverence  the  presence  of  such  a  Being  ?  Shall 
we  not  tremble  at  the  view  of  our  own  frame, 
which  brings  him  present  to  our  minds  ?  Well 
may  we  adopt  the  language  of  the  Psalmist,  *'  O 
Lord,  thou  hast  searched  me,  and  known  me. 
Thou  knowest  my  downsitting  and  uprising ;  thou 
understandest  my  thought  afar  oK  Thou  com- 
passest  my  path  and  my  lying  down.  Thou  art 
acquainted  with  all  my  ways.  There  is  not  a 
word  in  my  tongue,  but  thou  knowest  it  altogether. 
Thou  hast  beset  me  before  and  behind,  and  laid 
thine  hand  upon  me.  Such  knowledge  is  too  won- 
derful for  me.  Whither  shall  I  go  from  thy  pre- 
sence, or  flee  from  thy  Spirit'!  Thou  possessest 
my  reins.     I  am  fearfully  and  wonderfully  made." 

What  stupidity  must  it  be,  to  live  without  the 
belief,  and  act  without  the  fear  of  God,  when  we 
have  within  ourselves  a  continual  demonstration  of 
his  existence,  power,  wisdom,  and  providence ! 
The  Lord  demands.  Will  ye  not  tremble  at  my  pre- 
sence 1  He  is  not  far  from  every  one  of  us ;  and 
shall  not  his  excellence  make  us  afraid  1  Wherever 
we  go,  we  are  living  witnesses  that  God  is  pre- 
sent ;  and  whatever  we  do,  our  own  frames  bear  in- 
contestible  evidence,  that  his  power  giveth  efficien- 
cy. Our  voluntary  actions  and  involuntary  mo- 
tions, our  souls  and  bodies,  proclaim  the  power, 
wisdom,  and  presence  of  the  Supreme  Being  ;  and 
at  the  same  time,  do  most  strikingly  evince  that  we 
are  fearfully  made. 

3dly.  We  are  fearfully  made,  as  the  Creator  has 
impressed  upon  us  evident  marks  of  our  immor* 
tality  and  accountableness. 

The  distinjxuishino^  faculties  of  our  minds  de- 
monstrate,  that  we  were  created  for  greater  and  no- 
bler purposes  than  any  of  the  animals  around  us. 
It  does  not  appear  consistent  with  the  Divine  wis- 
dom and  goodness,  and  with  the  economy  every 
where  observable  in  the  works  of  God,  that  he 

23 


178  SERMON  XIV. 

should  make  such  beings  solely  for  a  sphere  so  low 
as  the  present  world,  and  for  a  duration  so  short 
as  the  present  life.  If  our  existence  is  to  cease 
with  the  death  of  the  body,  why  has  the  inspiration 
of  the  Almighty  given  us  understanding?  If  we 
are  designed  only  to  eat,  drink,  and  sleep,  provide 
a  successor,  and  then  return  to  eternal  oblivion,  of 
what  use  is  forethought  and  reflection,  moral  dis- 
cernment, and  a  sense  of  obligation  "? 

In  the  present  state,  we  find  ourselves  capable 
of  progress  and  improvement ;    but  we  never  rise 
to  the  perfection  to  which,  in  a  longer  space,  we 
might  attain.     And  many  of  our  mortal  race  are 
removed,  before  they  have  opportunity  for  any  im- 
provement at  all.     Must  there  not,  then,  be  an- 
other state,  in  which  we  may  reach  the  perfection 
of  which  our  nature  is  capable,  but  which  is  unat- 
tainable here  ?     Instinct  in  beasts,  is  perfect  at  first. 
The  young  are  nearly  as  sagacious  as  the   old,  in 
finding  or  constructing  their  habitations,  in  seeking 
and  distinguishing  their  proper  food,  in  the  retreat- 
ing from  dangers,  in  taking  their  prey,  in  evading 
or  resisting  an  enemy,   and  in  every  thing  which 
belongs  to  their  sphere  of  action.     In  man,  reason 
is  developed  gradually,  is  improved  by  experience, 
and  assisted  by  example  and  instruction  ;  and  un- 
der proper  culture,   makes    observable  progress. 
But  before  it  can  reach  its  end,  its  progress  is  ar- 
rested by  death.     Biust  we  not,  then,  conclude  that 
there  is  another  state,  in  which  the  soul  may  still 
press  forward,  and  reach  that  degree  of  knowledge 
and  virtue,  for  which  the  present  life  is  far  too  short'? 
There  is  in  all  men,  a  desire  of  immortality ; 
and  this  desire  will  doubtless  be   gratified.     This 
world  is  well  adapted  to  our  condition,  in  regard  to 
our  bodily  frame  ;  for  every  passion  nm]  inclina- 
tion which  belongs  to  our  animal  nature,  and  is  not 
a  corruption  or  perversion  of  the  same,  can  find  an 
object  for  gratification.     And   shall   we  suppose, 
that  the  desire  of  immortality  has  no  object.'^  This 


SERMON  XIV.  179 

would  be  to  suppose  that  the  works  of  God  are  in- 
consistent and  unharmonious.  That  the  desire  of 
immortality  is  wrought  in  us  by  the  Creator,  is 
evident  from  its  universality.  If  it  were  the  effect 
of  education,  it  would  not  possess  all  men,  in  all 
ages  and  countries,  but  would  be  confined  to  par- 
ticular persons  or  places.  This  argument  the  Apos- 
tle Paul  considers  as  conclusive.  For  the  earnest 
expectation  of  the  creature,  waiteth  for  the  mani- 
festation of  the  sons  of  God.  For  the  creature 
was  made  subject  to  vanity,  not  willingly,  but  by 
reason  of  him  who  hath  subjected  the  same  in  hope. 
Now  he  who  hath  wrought  us  to  this  selfsame  thing, 
is  God.  This  is  evident ;  for  in  respect  to  this  de- 
sire of  immortality,  the  whole  creation,  or  the  whole 
human  race,  groaneth  and  travaileth  together. 

Moreover,  we  carry  with  us  evidence,  not  only 
of  immortality,  but  also  of  accountableness.  There 
is  in  every  man  a  moral  principle,  which,  being  in 
any  degree  enlightened,  feels  its  obligation  to  avoid 
the  evil  and  embrace  the  good.  Whenever  the  dif- 
ference between  moral  good  and  evil  is  stated,  it  is 
discerned  and  allowed  by  the  mind.  With  very  lit- 
tle instruction,  man  is  enabled  to  see  the  essential 
difference  between  the  nature  of  virtue  and  vice. 
Besides,  the  paths  of  wickedness  are  accompanied 
with  remorse ;  but  the  work  of  righteousness,  is 
peace. 

Certainly,  then,  we  are  accountable  beings  ;  and 
in  a  future  state,  shall  receive  accordinij  to  our  moral 
characters.  And  how  solemn  the  thought,  that  we 
are  under  the  eye  of  a  holy  God,  are  on  probation 
for  his  favour,  are  responsible  for  all  our  moral  ac- 
tions ;  that  we  must  exist  for  ever  in  another  state  ; 
and  that  our  condition  there,  will  be  according  to 
the  course  which  we  shall  have  pursued  here  !  Does 
our  very  make  teach  us  these  momentous  truths  ? 
Surely  we  may  say.  We  are  fearfully  made. 

4thly.  We  are  fearfully  made,  as  it  respects  our 
frailty. 


180  SERMON  XIV. 

Such  is  the  tenderness  of  our  frame,  that  in  this 
tumultuous  and  dangerous  world,  in  which  we  live, 
we  are  always  exposed  to  casualties  and  wounds, 
to  diseases  and  death.  It  may,  therefore,  with 
much  propriety  be  said,  We  are  fearfully  made. 

The  Psalmist  prays,  O  make  me  to  know  my 
end,  and  the  measure  of  my  days,  what  it  is,  that 
I  may  know  how  frail  I  am.  Surely  every  man,  at 
his  best  estate,  is  altogether  vanity.  The  sacred 
volume,  to  express  the  vanity  and  frailty  of  human 
life,  compares  it  to  a  shadow,  a  flower,  dust  and 
wind.  And  indeed,  so  precarious  is  the  life  of  man, 
that  it  depends  on  the  breath.  God  breathed  in 
him  the  breath  of  life,  and  he  became  a  living  soul. 
So  when  his  breath  goeth  forth,  his  thoughts  perish, 
and  he  returneth  to  his  dust.  How  fragile,  then,  is 
the  spring  of  life  !  It  is  the  breath  in  our  nostrils ; 
a  pulf  of  air;  even  a  vapour,  which  soon  vanishes. 
It  is  wind,  which  passes  by,  and  comes  not  again. 

The  lungs,  which  are  the  instruments  of  respi- 
ration, are  a  tender  and  delicate  substance.  And 
how  small  is  the  passage  which  conveys  the  air  to 
the  internal  parts,  and  remits  it  for  a  fresh  supply ! 
Moreover,  this  operation  must  be  constant ;  for  a 
short  suspension  would  occasion  death.  And  how 
many  external  accidents,  and  internal  disorders  may 
occur  to  obstruct  the  conveyance  of  air,  or  destroy 
the  motion  of  the  lungs  !  li'  we  consider  only  this 
fragile,  but  essential  part  of  the  human  frame,  life 
must  appear  truly  precarious.  But  every  part  of 
the  system,  as  well  as  this,  is  liable  to  casualty  and 
disease.  In  this  curious  and  complicated  machine, 
are  innumerable  threads,  vessels,  and  springs,  on 
which  motion  and  activity  depend.  And  a  very 
slight  injury  or  rupture  in  any  of  them,  may,  under 
certain  circumstances,  become  fatal.  To  casual- 
ties we  are  always  exposed  in  our  labours  and  jour- 
neys, our  diversions  and  employments.  The  causes 
of  disease  may  every  where  attend  us ;  for  even 
the  air  which  we  breathe,  and  the  food  we  eat,  are 


SERMON  XIV.  181 

frequently  charged  with  death.  Who  then  can  at 
any  time  say,  that  he  is  sure  of  another  hour  ? 
Must  not  all  be  constrained  to  acknowledge,  that 
the  springs  of  life  are  most  brittle  ?  We  are  often 
in  a  situation  so  critical,  whether  we  discern  it  or 
not,  that  there  is  but  a  step,  a  breath,  a  span,  be- 
tween us  and  death. 

Had  we  a  clear  discernment  of  the  dangers  which 
attend  us  wherever  we  go,  and  of  the  frailty  of  the 
tabernacle  in  which  we  dwell,  we  should  live  in 
perpetual  fear.  It  is  happy  for  us  that  many  of  our 
dangers  are  concealed  ;  otherwise,  it  is  prot)able 
we  should  often  be  deterred  from  the  necessary  oc- 
cupations of  life.  But  we  see  enough  to  convince 
us  that  we  are  fearfully  made.* 

But  how  are  we  to  understand  the  Psalmist,  when 
he  says.  We  are  wonderfully  made?  To  this  part 
of  the  subject,  let  us  now  give  our  attention. 

In  tlie  first  place,  let  the  bones  be  considered. 

The  bones  may  be  regarded  as  the  prop- work, 
or  basis,  on  which  the  human  body  is  constructed. 
They  bear  the  same  relation  to  the  animal  system 
as  the  frame  to  a  building.  They  give  shape  and 
firmness  to  the  body  ;  support  its  various  parts  ;  and 
prevent  it  from  sinking  by  its  own  weight.  They 
serve  as  levers,  upon  which  the  muscles  act ;  and 
defend  the  brain,  the  heart,  the  lungs,  and  other 
vital  parts  from  external  injury. 

Of  the  bones  some  are  hollow,  and  filled  with 
marrow  ;  others  are  solid  thoughout :  some  are  very 
small ;  others  very  large ;  some  are  round  and  others 
flat ;  some  are  plane,  and  others  convex  or  concave  ; 
and  all  these  several  forms  are  requisite  for  the 
situations  they  have  to  perform.  The  spine,  or  back 
bone,  consists  of  twenty-four  vertebrae  or  small 
bones,  connected  together  by  cartilages,  articula- 
tions, and  ligaments;  of  which  seven  belong  to  the 
neck,  twelve  to  the  back,  and  five  to  the  loins.    In 

*  This  part  of  the  discourse  is  chiefly  selected  from  the  writings  of  Joseph 
Lathrop,  D.  D. 


182  SERMON  XIV. 

the  centre  of  each  vertebra  there  is  a  hole  for  the 
lodgment  and  continuance  of  the  spinal  marrow, 
which  extends  from  the  brain  to  the  lower  part  of 
the  body.  From  these  vertebree  the  arched  bones, 
called  ribs,  proceed  ;  and  seven  of  these  join  the 
breast-bone  on  one  side,  where  they  terminate  in 
cartilages,  and  form  the  cavity  of  the  thorax  or 
breast.  The  five  lower  ribs,  with  a  number  of  mus- 
cles, form  the  cavity  of  the  abdomen.  The  spine 
is  one  of  the  most  admirable,  mechanical  contri- 
vances in  the  human  frame.  Had  it  consisted  of 
only  three  or  four  bones,  or  had  the  holes  in  each 
bone  not  exactly  corresponded,  and  fitted  into  each 
other,  the  spinal  marrow  would  have  been  bruised, 
and  life  endangered  at  every  bending  of  the  body. 
The  skull  is  composed  of  ten  bones  ;  and  about 
fifty-one  are  reckoned  to  belong  to  the  face,  the  or- 
bits of  the  eyes,  and  the  jaws,  in  which  the  teeth 
are  fixed.  There  are  seldem  more  than  sixteen  teeth 
in  each  jaw,  or  thirty-two  in  all.  The  number  of 
bones  in  a  human  body  is  generally  estimated  at 
about  two  hundred  and  forty-five  ;  of  which  there 
are  reckoned  in  the  skull,  head,  and  face,  sixty-one  ; 
in  the  trunk,  or  bodily  part,  sixty-four ;  in  the  arms 
and  hands,  sixty ;  and  in  the  legs  and  feet,  sixty. 
The  bones  are  provided  with  ligaments,  or  hinges, 
which  bind  and  fasten  them  together,  and  prevent 
them  from  being  displaced  by  continually  varied 
motions.  And,  that  the  ligaments  may  work  smooth- 
ly into  one  another,  the  joints  are  separated  by  car- 
tilages or  gristles,  and  provided  with  a  gland  for 
the  secretion  ofJ  oil  or  mucus,  which  is  constantly 
exuding  into  the  joints.  Hence,  every  requisite  is 
provided  by  our  benevolent  Creator,  to  prevent  pain, 
and  to  promote  fiicility  of  motion.  In  considering 
the  joints,  says  Dr.  Paley,  there  is  nothing,  perhaps, 
which  ought  to  move  our  gratitude  more  than  the 
reflection,  how  well  they  wear.  A  limb  shall  swing 
upon  its  hinge  or  play  in  its  socket,  many  hundred 
times  in  an  hour,  for  sixty  years  together,  without 


SERMON  XIV.  183 

diminution  of  agility,  which  is  a  long  time  for  any 
thing  to  last,  for  any  thing  so  much  worked  as  the 
joints  are.  These  few  remarks  may  serve  to  show, 
that  the  bones  should  be  considered  as  divine  spe- 
cimens of  the  wonderful  structure  of  our  bodily 
frame. 

2dly.  The  muscular  system  is  a  demonstrative 
proof,  that  we  are  wonderfully  made. 

A  muscle  is  a  bundle  of  fleshy,  and  often  tendi- 
nous fibres.  The  fleshy  fibres  compose  the  body 
of  the  muscle ;  and  the  tendinous  fibres,  the  extremi- 
ties. Some  muscles  are  long  and  round  ;  some 
plain  and  circular;  some  have  spiral,  and  some  have 
straight  fibres  ;  some  are  double,  having  a  tendon 
running  through  the  body  from  head  to  tail  ;  some 
have  two  or  more  tendinous  branches  running 
through  with  various  rows  and  orders  of  fibres.  All 
these,  and  several  other  varieties,  are  essentially 
requisite  for  the  respective  oflfices  they  have  to  per- 
form in  the  animal  system.  The  muscles  consti- 
tute the  fleshy  parts  of  the  human  body,  and  give 
it  that  varied  and  beautiful  form  we  observe  over 
its  surface.  But  their  principal  design,  is  to  serve 
as  the  organs  of  motion.  They  are  inserted  by 
strong  tendinous  extremities,  into  the  difterent 
bones  of  which  the  human  skeleton  is  composed  ; 
and,  by  their  contraction,  and  distention,  give  rise 
to  all  the  movements  of  the  body.  The  muscles, 
therefore,  may  be  considered  as  so  many  cords  at- 
tached to  the  bones  ;  and  the  Author  of  nature  has 
fixed  them  according  to  the  most  perfect  principles 
of  mechanism,  so  as  to  produce  the  fittest  motions 
in  the  parts  for  the  movement  of  which  they  are 
intended. 

One  of  the  most  wonderful  properties  of  the  mus- 
cles, is  the  extraordinary  force  they  exert,  although 
composed  of  such  slender  threads  or  fibres.  The 
following  fact:^,  in  relation  to  this  point,  are  demon- 
strated by  the  celebrated  Borelli,  in  his  work  con- 
cerning animal   motion.     If  a  man,  with  his  arm 


184  SERMON  XIV. 

hanging  directly  downwards,  lift  a  weight  of  twenty 
pounds,  with  the  third,  or  last  joint  of  his  thumb, 
the  muscle  which  bends  the  thumb,  and  bears  that 
weight,  exerts  a  force  of  about  three  thousand 
pounds.  When  any  one,  standing  upon  his  feet, 
springs  upwards  to  the  height  of  two  feet,  if  the 
weight  of  such  a  man  be  one  hundred  and  fifty 
pounds,  the  muscles  employed  in  that  action,  will 
exert  a  force  of  two  thousand  greater;  that  is  to  say, 
a  force  of  about  three  hundred  thousand  pounds. 
The  heart  at  each  pulse,  or  contraction,  by  which  it 
protrudes  the  blood  out  of  the  arteries  into  the  veins, 
exerts  a  force  of  above  a  hundred  thousand  pounds. 
Who  can  contemplate  this  amazing  strength  of  the 
muscular  system,  without  admiration  of  the  power 
and  wisdom  of  the  Creator,  who  has  thus  endued  a 
bundle  of  threads,  each  of  them  smaller  than  a  hair, 
with  such  a  degree  of  mechanical  force  ?  There 
have  been  about  four  hundred  and  forty-six  muscles 
in  the  human  body,  which  have  been  dissected  and 
distinctly  described  ;  every  one  of  which  is  essen- 
tial to  the  performance  of  some  one  motion  or  other, 
which  contributes  to  our  ease  and  enjoyment ;  and, 
in  most  instances,  a  great  number  of  them  is  requir- 
ed to  perform  their  different  functions  at  the  same 
time.  It  has  been  calculated  that  about  a  hundred 
muscles  are  employed  every  time  we  breathe. 
Breathing  with  ease,  says  Dr.  Paley,  is  a  blessing  of 
every  moment ;  yet,  of  all  others,  it  is  that  which 
we  possess  with  the  least  consciousness.  A  man 
in  an  asthma,  is  the  only  person  who  knows  how 
to  estimate  this  blessing. 

Muscles,  with  their  tendons,  are  the  instruments 
by  which  animal  motion  is  performed.  And  a  mus- 
cle acts  only  by  contraction.  Its  force  is  exerted 
in  no  other  way.  When  the  exertion  ceases,  the 
muscle  is  relaxed  by  returning  to  its  former  state, 
but  without  energy.  The  consideration  of  the  mus- 
cular system  does  strikingly  evince,  that  we  are 
wonderfully  made. 


SERMON  XIV.  185 

3JIy.  If  we  notice  the  heart  and  blood  vessels, 
we  shall  discern  the  propriety  of  the  exclamation, 
I  am  wonderfully  made  ! 

The  heart  is  a  hollow,  muscular  organ,  of  a  coni- 
cal shape,  and  consists  of  four  distinct  cavities.  The 
two  last  are  called  ventricles  ;  and  the  two  smallest, 
auricles.  The  ventricles  send  out  the  blood  to  the 
arteries  ;  the  auricles  receive  it  from  the  veins.  The 
heart  is  enclosed  in  the  pericardium,  a  membranous 
bag,  which  contains  a  quantity  of  water,  or  lymph. 
This  water  lubricates  the  heart,  and  facilitates  all 
its  motions.  The  heart  is  the  general  reservoir  of 
the  blood.  When  the  heart  contracts,  the  blood  is 
propelled  from  the  right  ventricle,  into  the  lungs, 
through  the  pulmonary  arteries  ;  which,  like  all  the 
other  arteries,  are  furnished  with  valves,  that  play 
easily  forward,  but  permit  not  the  blood  to  return 
toward  the  heart.  The  blood  after  circulating 
through  the  lungs,  and  having  been  there  revived 
by  coming  in  contact  with  the  air,  and  imbibing  a 
portion  of  its  oxygen,  returns  into  the  left  auricle 
of  the  heart,  by  the  pulmonary  vein.  At  the  same 
instant,  the  left  ventricle  drives  the  blood  into  the 
aorta,  a  large  artery,  which  sends  off  branches  to 
supply  the  head  and  arms.  Another  large  branch 
of  the  aorta,  descends  along  the  inside  of  the  back 
bone,  and  detaches  numerous  ramifications  to  nou- 
rish the  bowels  and  inferiour  extremities.  After 
serving  the  most  remote  extremities  of  the  body, 
the  arteries  are  converted  into  veins  ;  which,  in  their 
return  to  the  heart,  gradually  unite  into  larger 
branches,  till  the  whole  terminate  in  one  great  trunk, 
called  the  nena  cava,  which  discharj^es  itself  into 
the  right  auricle  of  the  heart,  and  completes  the  cir- 
culation. As  soon  as  the  blood  is  received  by  the 
heart  from  the  veins  of  the  body,  and  before  it  is 
sent  out  again  into  its  arteries,  it  is  carried,  by  the 
force  of  the  contraction  of  the  heart,  and  by  means 
of  the  separate  pulmonary  artery,  to  the  lungs,  and 
made  to  enter  their  manifold  vessels  ;  from  which, 

24 


186  SERMON  XIV. 

after  being  invigorated  by  coming  in  contact  with 
the  air,  it  is  brought  back  by  the  large,  pulmonary 
vein  once  more  to  the  heart,  to  be  from  thence  dis- 
tributed anew  into  the  system.  This  assigns  to  the 
heart  a  double  office.  The  pulmonary  circulation 
is  a  system  within  a  system  ;  and  one  action  of  the 
heart  is  the  origin  of  both. 

Each  ventricle  of  the  heart  is  reckoned  to  contain 
about  one  ounce,  or  two  table  spoonfulls  of  blood. 
The  heart. contracts  four  thousand  times  every  hour; 
and  consequently,  there  passes  through  it,  two  hun- 
dred and  fifty  pounds  of  blood  in  one  hour.  And  if 
the  mass  of  blood  in  a  human  body  be  reckoned  at 
an  average  of  twenty-five  pounds,  it  will  follow, 
that  the  whole  mass  of  blood  passes  through  the 
heart,  and  consequently  through  the  thousands  of 
ramifications  of  the  veins  and  arteries,  fourteen 
times  every  hour;  or,  about  once  every  four  minutes. 
We  may  acquire  a  rude  idea  of  the  force  with  which 
the  blood  is  impelled  from  the  heart,  by  consider- 
ing the  velocity  with  which  water  issues  from  a  sy- 
ringe or  from  the  pipe  of  a  fire  engine.  Could 
we  behold  these  rapid  motions  incessantly  going  on 
within  us,  it  would  overpower  our  minds  with  as- 
tonishment, and  even  with  terrour. 

The  arteries  into  which  the  blood  is  forced, 
branch  in  every  direction  through  the  body,  like 
the  roots  and  branches  of  a  tree  ;  running  through 
the  substance  of  the  bones,  and  every  part  of  the 
animal  frame,  till  they  are  lost  in  such  fine  tubes  as 
to  be  wholly  invisible.  In  the  parts  where  the  ar- 
teries are  lost  to  the  sight,  the  veins  take  their  rise  ; 
and,  in  their  commencement,  are  also  impercepti- 
ble. Thus  we  see,  that  the  arteries  and  veins  are 
two  systems  of  blood  vessels ;  and  that  the  heart 
is  the  engine  which  works  their  machinery,  and 
causes  the  circulation  of  the  blood.  One  grand 
purpose  to  be  answered,  is  the  distributing  of  nou- 
rishment from  our  daily  food  to  every  part ;  even  to 
every  extremity  of  the  body.     And  as  an  arterial 


SERMON   XIV.  187 

rupture  or  wound  would  be  more  dangerous  than 
that  of  a  vein,  the  arteries  lie  the  deepest,  and  are 
formed  with  much  tougher  and  stronger  coats  than 
the  veins.  Hence,  the  system  of  the  heart  and 
blood  vessels  proclaim,  that  we  are  wonderfully 
made. 

4thly.  The  same  will  also  appear,  if  we  consider 
respiration,  or  the  act  of  breathing. 

The  organs  of  respiration  are  the  lungs.  They 
are  divided  into  five  lobes  ;  three  of  which  lie  on 
the  right,  and  two  on  the  left  side  of  the  thorax. 
The  substance  of  the  lungs  is  chiefly  composed  of 
infinite  ramifications  of  the  trachea,  or  windpipe  ; 
which,  after  gradually  becoming  more  and  more 
minute,  terminate  in  little  cells,  or  vesicles,  which 
have  a  free  communication  with  one  another.  At 
each  inspiration,  these  pipes  and  cells  are  filled 
with  air,  which  is  again  discharged  by  expiration. 
In  this  manner,  a  circulation  of  air,  which  is  neces- 
sary to  the  existence  of  men  and  animals,  is  con- 
stantly kept  up  as  long  as  life  remains.  The  air- 
cells  of  the  lungs  open  into  the  windpipe,  by  which 
they  communicate  with  the  external  atmosphere. 
The  whole  internal  structure  of  the  lungs  is  lined 
by  a  transparent  membrane,  estimated  at  only  the 
thousandth  part  of  an  inch  in  thickness  ;  but  whose 
surface,  from  its  various  convolutions,  measures  six- 
teen square  feet,  which  is  equal  to  the  external  sur- 
face of  the  body.  On  this  thin  and  extensive  mem- 
brane, innumerable  veins  and  arteries  are  distribut- 
ed, some  of  them  finer  than  hairs ;  and  through 
these  vessels  all  the  blood  of  the  system  is  suc- 
cessively propelled,  by  a  most  curious  and  admira- 
ble mechanism. 

It  has  been  computed,  that  the  lungs,  on  an  aver- 
age, contain  about  two  hundred  and  eighty  cubick 
inches,  or  about  five  English  quarts  of  air.  At 
each  inspiration,  about  forty  cubick  inches  of  air 
are  received  into  the  lungs,  and  the  same  quantity 
discharged  at  each  expiration.     On  the  supposition 


188  SERMON  XIV. 

that  twenty  respirations  take  place  in  a  minute,  it 
will  follow,  that  in  one  minute,  we  inhale  eight  hun- 
dred cubick  inches ;  in  an  hour,  forty-eight  thou- 
sand ;  and  in  a  day,  one  million  one  hundred  and 
fifty-two  thousand  cubick  inches  ;  a  quantity  which 
would  fill  seventy-seven  wine  hogsheads,  and  would 
weigh  forty  pounds. 

By  means  of  this  function,  a  vast  body  of  air  is 
daily  brought  into  contact  with  the  mass  of  blood, 
and  communicates  to  it  its  vivifying  influence ;  there- 
fore, it  is  of  the  utmost  importance  to  health,  that 
the  air,  of  which  we  breathe  so  considerable  a  quan- 
tity, should  be  pure  and  uncontarainated  with  nox- 
ious eflluvia.  In  our  present  state,  it  is  essential 
to  life  that  we  exist  in  the  element  of  air.  And 
how  mysterious  the  formation  of  the  lungs  to  be 
receiving  constant  and  fresh  supplies,  for  the  purpose 
of  respiration,  and  the  continuance  of  animal  life  ! 
Although  the  act  of  breathing  is  a  constant  suc- 
cession of  inhaling  and  exhaling  the  surrounding 
air,  still  we  are  generally  almost  insensible  of  this 
vital  impulse.  But  whenever  we  give  our  minds 
to  the  consideration  of  the  curious  and  marvellous 
machinery  which  produces  respiration,  we  contem- 
plate a  system  that  proclaims,  We  are  wonderfully 
made ! 

5thly.  The  process  by  which  our  daily  food  is 
digested,  is  truly  wonderful. 

Digestion  is  performed  by  the  stomach,  which  is 
a  membranous  and  muscular  bag,  furnished  with 
two  orifices.  By  the  one,  it  has  a  communication 
with  the  throat ;  and  by  the  other,  with  the  bowels. 
The  food,  after  being  moistened  by  the  saliva,  is 
received  into  the  stomach,  where  it  is  still  farther 
diluted  by  the  gastrick  juice,  which  has  the  power 
of  dissolving  every  kind  of  animal  and  vegetable 
substance.  Part  of  it  is  afterwards  absorbed  by 
the  lymphatick  and  lacteal  vessels,  and  carried  into 
the  circulating  system,  and  converted  into  blood. 


SERMON  XIV.  189 

for  supplying  that  nourishment  which  the  perpetual 
waste  of  our  bodies  demands. 

Our  food  undergoes  two  great  preparations  be- 
fore it  becomes  nutritive  to  our  bodies.     The  first 
is  by  mastication  and  moisture  in  the  mouth.  The 
second  by  the  process  of  digestion  in  the  stomach. 
The  last  is  a  surprising  dissolution  ;  for  it  converts 
the  aliment  into  pulp,  which,  though  lately  consist- 
ing of  perhaps  ten  different  viands,  is  reduced  to 
nearly  an  uniform   substance,  and  to  a  state  fitted 
for  yielding  its  essence,  which  is  called  chyle,  but 
which  more  nearly  resembles  milk  than  any  other 
liquor  with  which   it  can  be  compared.     For  the 
straining   off  of  this   fluid   from  the  digested   ali- 
ment in  the  course   of  its  long  progress  through 
the  body,  myriads  of  capillary  tubes,  or  pipes  as 
small  as  hairs,  open  their  orifices  into  the  cavity  of 
every  part  of  the  intestines.     These  tubes,  which 
are  so  fine  and  slender  as  not  to  be  visible,  unless 
when  distended  with  chyle,  soon  unite  into  larger 
branches,  which  convey  it  into  a  common  reservior, 
or  receptacle,  containing  about  two  table   spoon- 
fulls.     From  this,  a  duct  or  main  pipe,  discharges 
it  into  a  large  vein,  which  soon  conveys  the  chyle, 
now  flowing  along   with  the  blood,  to   the  heart. 
The  action  of  the  intestines  pushes   forward  the 
grosser  part  of  the  aliment,  at  the  same  time  that 
the  more  subtle  parts,  which  we  call  chyle,  are  by  a 
series  of  gentle  compressions,   squeezed  into  the 
narrow  orifices  of  the  lacteal  veins.      And  animal 
digestion  carries   about  it  the   marks  of  being   a 
power  and  process  completely  distinct  from  every 
other,  at  least  from  every  chymical  process,  with 
which  we  are  acquainted.     When  we  consider  the 
process  of  digestion,  its  several  connexions,  rela- 
tions, and  purposes,  we  may  well  acknowledge  with 
admiration.  We  are  wonderfully  made. 

6thly.  If  a  few  appropriate  remarks  be  made  in 
regard  to  perspiration,  our  wonder  will  be  justly 
excited. 


190  SERMON  XIV. 

Perspiration  is  the  evacuation  of  the  juices  of 
the  body  through  the  pores  of  the  skin.  It  has 
been  calculated,  that  there  are  above  three  hundred 
thousand  millions  of  pores  in  the  glands  of  the 
skin  which  covers  the  body  of  a  middle  sized  man. 
Through  these  pores,  more  than  one  half  of  what 
w^e  eat  and  drink  passes  off  by  insensible  perspi- 
ration. If  we  consume  eight  pounds  of  food  in  a 
day,  five  pounds  of  it  are  insensibly  discharged  by 
perspiration.  During  a  night  of  seven  hours'  sleep, 
we  perspire  about  forty  ounces,  or  two  pounds  and 
a  half.  At  an  average,  we  may  estimate  the  dis- 
charge from  the  surface  of  the  body,  by  sensible 
and  insensible  perspiration,  to  be  from  half  an 
ounce  to  four  ounces  an  hour.  This  is  a  most 
wonderful  part  of  the  animal  economy,  and  is  ab- 
solutely necessary  to  our  health,  and  even  to  our 
very  existence.  When  partially  obstructed,  colds, 
rheumatisms,  fevers,  and  other  inflammatory  disor- 
ders, are  produced  ;  and  were  it  completely  ob- 
structed, the  vital  functions  would  be  clogged  and 
impeded  in  their  movements,  and  death  would  in- 
evitably ensue.  Perspiration  is  affected  in  conse- 
quence of  the  action  and  heat  throughout  the  hu- 
man system  ;  and  it  is  increased  by  external  heat 
and  bodily  exercise-  It  may  be  impeded  by  various 
means,  external  and  internal.  Thus  the  nutritive 
portion  of  our  food,  which  does  not  become  incorpo- 
rated into  our  bodies,  is  evacuted  through  the  pores 
of  the  skin.  How  mysterious  the  mechanism  of 
perspiration  !      How  wonderfully  are  we  made  ! 

7thly.  If  we  consider  sensation,  or  perception, 
by  means  of  the  senses,  we  shall  be  furnished  with 
another  argument  to  convince  us  that  we  are  won- 
derfully made. 

The  nerves  are  generally  considered  as  the  in- 
struments of  sensation.  They  are  soft  white  cords, 
which  proceed  from  the  brain  and  spinal  marrow. 
They  come  forth  originally  by  pairs.  Ten  pairs 
proceed  from  the  medullary  substance  of  the  brain, 


SERMON  XIV.  191 

which  are  distributed  to  all  parts  of  the  head  and 
neck.  Thirty  pairs  proceed  from  the  spinal  mar- 
row, through  the  vertebrae,  to  all  the  other  parts  of 
the  body,  there  being  forty  in  all.  These  nerves, 
the  ramifications  of  which  are  infinitely  various 
and  minute,  are  distributed  upon  the  heart,  lungs, 
blood-vessels,  bowels,  and  muscles,  till  they  termi- 
nate on  the  skin,  or  external  covering  of  the  body. 
Impressions  of  external  objects  are  received  by  the 
brain  from  the  adjacent  organs  of  sense,  and  the 
brain  exercises  its  commands  over  the  muscles  and 
limbs,  by  means  of  the  nerves. 

The  impression  of  outward  and  material  objects 
upon  the  organs  of  sense,  excite  within  us  ideas  of 
themselves,  accommodated  to  their  respective  na- 
tures, so  far  as  it  is  the  design  of  our  Creator  that 
we  should  understand  them.  The  medium  of  sen- 
sation is  admitted  to  be  by  the  instrumentality  of 
the  nervous  system,  which  may  be  regarded  as  an 
expansion  of  the  brain,  distributed  in  its  fine  and 
delicate  filaments  to  every  part  of  the  body.  But 
how  the  impression,  or  vibration,  from  external  ob- 
jects, reaches  the  sensitive  and  intellectual  princi- 
ples of  our  nature,  and  becomes  the  efficient  cause 
of  our  ideas,  is  far  removed  from  our  comprehen- 
sion. The  action  of  matter  upon  spirit  remains 
yet  unexplained,  and  is  perhaps  inexplicable  to  the 
limited  penetration  of  the  human  mind. 

With  regard  to  the  various  colouring  of  the  ex- 
ternal world,  an  important  discovery  has  taught 
philosophers,  since  the  days  of  the  great  Newton, 
that  colour  exists  neither  in  the  mind,  nor  in  the 
objects  themselves,  which  we  contemplate,  but  in 
the  rays  of  light,  reflected  from  their  surfaces. 
Hence  the  varied  position,  or  changes,  of  the  exter- 
nal particles  of  an  object,  produce  the  diflferent 
colours  which  we  behold. 

I  shall  now  conclude  these  descriptions,  with  the 
following  summary  of  the  parts  of  the  body.  The 
bones,  by  their  joints  and  solidity,  form  the  founda- 


192  SERMON  XIV. 

tion  of  this  fine  machine.  The  ligaments  are 
strings,  which  unite  the  parts  together.  The  mus- 
cles are  fleshy  substances,  which  act  as  elastick 
springs,  to  put  them  in  motion.  The  nerves, 
which  are  dispersed  over  the  whole  body,  connect 
all  the  parts  together. 

The  arteries  and  veins,  like  rivulets,  convey  life 
and  health  throughout.  The  heart,  placed  in  the 
centre,  is  the  focus,  where  the  blood  collects ;  or 
the  acting  power,  by  means  of  which  it  circulates, 
and  is  preserved.  The  lungs,  by  means  of  another 
power,  draw  in  the  external  air,  and  expel  hurtful 
vapours.  The  stomach  and  intestines  are  the  ma- 
gazines, where  every  thing  that  is  required  for  the 
daily  supply,  is  prepared.  The  brain,  the  seat  of 
perception,  memory,  and  reason,  is  formed  in  a 
manner  suitable  to  the  dignity  of  its  inhabitants. 
The  senses,  which  are  the  soul's  ministers,  warn  it 
of  all  that  is  necessary  either  for  its  pleasure  or 
use.  But  the  union  of  soul  and  body,  so  as  to 
constitute  but  one  being,  is  the  wonder  of  wonders 
in  regard  to  our  existence.  That  natures  so  essen- 
tially different  as  matter  and  mind,  should  have  the 
most  intimate,  mutual  sympathies  and  influence 
over  each  other,  is  truly  astonishing.  The  admira- 
ble mechanism  of  the  various  senses,  should  ex- 
cite our  wonder;  and  their  dignified  ofiices  of  ad- 
ministration to  the  soul,  are  marvellous  indeed ! 

When  we  contemplate  the  mysterious  union  of 
our  souls  and  bodies ;  their  oneness  in  regard  to  be- 
ing, that  they  are  to  be  a  long  time  separate  in  dif- 
ferent worlds,  and  at  last  re-united,  we  cannot  hesi- 
tate to  adopt  the  language  of  the  devout  Psalmist, 
I  am  fearfully  and  wonderfully  made.  The  various 
descri])tions  to  which  we  have  been  attending,  are 
but  a  few,  and  those  very  imperfect  delineations  of 
the  divine  wonders,  exhibited  in  the  existence  of  a 
human  being.  But  these  short  sketches  do  naturally 
call  forth  the  exclamation,  Adorable  Creator !  with 
what  skill  hast  thou  formed  us  !     Amen. 


SERMON  XV. 


THE  FEARFUL  AND  WONDERFUL  FORMATION  OF  MAN. 


PSALM  CXXXIX.  14. 

I  am  fearfully  and  wonderfully  made. 

The  subject  which  has  been  illustrated  in  the 
preceding  discourse,  suggests  a  variety  of  import- 
ant reflections  both  intellectual  and  moral. 

1st.  Man  is  an  entirely  dependant  being. 

As  the  economy  of  the  human  frame,  when  se- 
riously contemplated,  has  a  tendency  to  excite  ad- 
miration and  astonishment,  so  it  ought  to  impress 
us  with  a  sense  of  our  continual  dependance  on  a 
Supreme  Power.  What  an  immense  multiplicity 
of  machinery  must  be  in  action  to  enable  us  to 
breathe,  to  feel,  and  to  walk  !  Hundreds  of  bones 
of  diversified  forms,  connected  together  by  various 
modes  of  articulation ;  hundreds  of  muscles  to 
produce  motion,  each  of  them  acting  in  at  least  ten 
different  capacities;  hundreds  of  tendons  and  li- 
gaments to  connect  the  bones  and  muscles ;  hun- 
dreds of  arteries  to  convey  the  blood  to  the  remot- 
est part  of  the  system  ;  hundreds  of  veins  to  bring 
it  back  to  its  reservoir,  the  heart ;  thousands  of 
glands,  secreting  humours  of  various  kinds  from 
the  blood  ;  thousands  of  lacteal  and  lymphatick 
tubes,  absorbing  and  conveying  nutriment  to  the 
circulating  fluid  ;  millions  of  pores  through  which 
the  perspiration  is  continually  issuing  ;  an  infinity 
of  ramifications  of  nerves,  diffusing  sensation 
throughout  all  the  parts  of  this  exquisite  machine; 
and  the  heart  at  every  pulsation  exerting  a  force  of 

25 


194  SERMON  XV. 

a  hundred  thousand  pounds,  in  order  to  preserve 
all  this  complicated  niaciiinery  in  constant  opera- 
tion! The  whole  of  this  vast  system  of  mechan- 
ism must  be  in  action,  before  we  can  walk  across 
our  npartmentjj. 

We  admire  the  operation  of  a  steam-engine,  and 
tbe  force  it  exerts.  But,  though  it  is  constructed 
of  the  hardest  materials  which  the  mines  can  sup- 
ply, in  a  few  months  some  of  its  essential  parts  are 
worn  and  deranged,  even  though  its  action  be  fre- 
quently discontinued.  But  the  animal  machine, 
though  constructed,  for  the  most  part,  of  the  soft- 
est and  most  flabby  substances,  can  go  on  without 
intermission  in  all  its  diversified  movements,  by 
night  and  by  day,  for  the  space  of  eighty  or  a  hun- 
dred years  ;  the  heart  giving  ninety-six  thousand 
strokes  every  twenty-four  hours,  and  the  whole 
mass  of  blood  rushing  through  a  thousand  pipes 
of  all  sizes  every  four  minutes  !  And,  is  it  man 
that  governs  these  nice  and  complicated  move- 
ments I  Did  he  set  the  heart  in  motion,  or  endue 
it  with  the  muscular  force  it  exerts  ?  And  when  it 
has  ceased  to  beat,  can  he  command  it  again  to  re- 
sume its  functions  1  No  ;  for  man  knows  neither 
the  secret  springs  of  the  machinery  within  him,  nor 
the  half  of  the  purposes  for  which  they  serve,  or 
of  the  movements  they  perform.  And  can  any 
thing  more  strikingly  demonstrate  our  dependance 
every  moment  on  a  superiour  Agent?  Were  a 
single  pin  of  the  machinery  within  us,  and  over 
which  we  have  no  control,  either  broken  or  de- 
ranged, a  thousand  movements  might  instantly  be 
interrupted,  and  our  bodies  left  to  crumble  into  dust. 

2dly.  Divine  benevolence  is  very  conspicuous. 

This  subject  is  not  only  peculiarly  adapted  to 
excite  our  admiration  in  view  of  the  manifold  wis- 
dom of  God,  but  also  strikingly  to  display  his  won- 
derful goodness.  How  many  things  in  our  frame 
must  go  right,  for  us  to  be  an  hour  at  ease  !  How 
many  more  still,  that  we  may  be  vigorous  and  ac- 


SERMON  XV.  195 

live  !  Yet  vigour  and  activity  are  in  a  vast  plurali- 
ty of  instances,  preserved  in  human  bodies,  not- 
withstanding they  depend  upon  so  great  a  number 
of  instruments  of  motion  ;  and  notwithstanding 
the  defect  or  disorder  of  a  very  minute  instrument 
may  be  attended  with  grievous  inconvenience,  if 
not  with  extreme  pain.  Let  me  notice  the  instance 
of  a  certain  man,  who  in  general  was  in  good 
health,  and  yet  in  a  sad  state.  Owing  to  the  want 
of  the  use  of  the  two  little  muscles  that  serve  to 
lift  up  the  eyelids,  he  had  almost  lost  the  use  of 
his  sight,  being  constrained,  as  long  as  this  defect 
lasted,  to  shove  up  his  eyelids  every  moment  with 
his  own  hands.  And  how  little  do  those  who  en- 
joy the  perfect  use  of  their  organs,  know  the  com- 
prehensiveness of  the  blessing !  They  may  per- 
ceive the  desirable  result,  but  how  insensible  are 
they  of  the  multitude  of  occurrences  and  recti- 
tudes by  which  it  is  effected  ! 

For  a  moment  let  us  consider  how  manifold  is 
the  exhibition  of  Divine  goodness  in  some  of  the 
properties  of  the  tongue.  It  has  been  said,  as  a 
fact  in  general,  that  when  nature  attempts  to  work 
two  or  more  purposes  by  one  instrument,  she  does 
both  or  all  imperfectly.  But  is  this  true  of  the 
tongue,  regarded  as  an  instrument  of  speech,  of 
taste,  or  of  glutition  ?  So  much  otherwise,  that 
most  persons,  perhaps  nine  hundred  and  ninety- 
nine  out  of  a  thousand,  by  the  instrumentality  of 
this  one  organ,  speak,  taste,  and  swallow  very  well. 
Indeed,  the  constant  warmth  and  moisture  of  the 
tongue,  the  thinness  of  the  skin,  and  the  papillae 
upon  its  surface,  qualify  this  organ  for  its  office  of 
tasting,  as  much  as  its  inextricable  multiplicity  of 
fibres  do  for  the  rapid  movements,  which  are  neces- 
sary to  speech. 

We  may  also  see  from  one  or  two  remarks,  how 
happy  it  is  for  us,  that  our  vital  motions  are  involun- 
tary. What  a  labour,  if  we  had  the  care  of  keep- 
ing our  stomachs  at  work,  and  our  hearts  beating ! 


196  SERMON  XV. 

Suppose  these  things  did  not  depend  upon  our  ef- 
fort, but  upon  our  bidding,  or  attention,  they  would 
leave  us  no  leisure  for  any  thing  else.  We  should 
have  to  be  continually  upon  the  watch,  and  live  in 
constant  fear.  Nor  would  such  a  constitution  allow 
us  to  sleep.  How  benignant,  then,  our  adorable 
Creator,  to  watch  and  order  all  the  springs  and 
motions  essential  to  life  ! 

Moreover,  the  proportions  and  beauty  of  the  hu- 
man  frame  do  show  forth  the  Divine  goodness. 
Only  consider  what  the  parts  and  materials  arc,  of 
which  the  fairest  body  is  composed,  and  no  further 
observation  will  be  necessary  to  show  how  well 
these  things  are  wrapped  up,  so  as  to  form  a  mass 
which  shall  be  capable  of  symmetry  in  its  propor- 
tion, and  of  beauty  in  its  aspect.      How  are  the 
bones   covered,  the  bowels  concealed,  the  rough- 
ness of  the  muscles  smoothed  and  softened  !    And 
how  over  the  whole,  is  spread  an  integument,  which 
converts  the  disgusting  materials   of  a  dissecting 
room  into  an  object  of  attraction  to  the  sight;  or, 
at  least,  presents  that  appearance  which  imparts 
ease  and  satisfaction  to  the  mind  !       Were  it  pos- 
sible that  we  could  view  the  mechanism   of  our 
bodies,  the  sight  would  terrify  and  overwhelm  us. 
Would  we  dare  make  a  single  movement,  or  take  a 
step,  if  we  saw  our  blood  circulating,  the  tendons 
pulling,  the  lungs  blowing,  the  humours  filtrating, 
and  all  the  incomprehensible  assemblage  of  fibres, 
tubes,  pumps,  valves,  currents,  pivots,  which  sustain 
an  existence   so  precarious,  and  a  being  so  pre- 
sumptuous ?     The    agreeable  symmetry  of  parts, 
and  the  beautiful  external  texture   of  the  human 
frame,  exhibit  indubitable  evidence  of  benevolent 
design,  and  of  ijreat  attenlion  and  accuracy  in  pro- 
secuting that  design.     Their  author  and  designer 
is  the  God  of  love. 

The  several  senses  might  be  considered  as  so 
many  distinct  arguments  to  prove  the  benevolence 
of  the  Divine  Being  towards  us.     They  are  not 


SERMON  XV.  197 

only  instruments  for  the  continuance  and  necessa- 
ries of  life,  and  of  knowledge  to  the  soul,  but  also 
of  a  constant  train  of  manifold  enjoyments,  both 
bodily  and  mental.  At  the  mere  mention  of  the 
terms  hearing,  seeing,  tasting,  feeling,  and  smell- 
ing, the  recollection  of  their  thousands  of  plea- 
sures is  necessarily  called  to  mind.  Our  souls  and 
bodies  are  both  so  constituted  in  their  various  fa- 
culties, as  to  be  heralds  for  proclaiming  the  praises 
not  only  of  the  wisdom,  but  also  of  the  marvellous 
goodness  of  God. 

3dly.  The  study  of  the  human  frame  has  a  pow- 
erful tendency  to  excite  emotions  of  gratitude. 

Man  is  naturally  a  thoughtless  and  ungrateful 
creature.  This  is  partly  owing  to  ignorance  of  the 
wonders  of  the  human  frame,  and  of  the  admira- 
ble economy  of  the  visible  world  ;  and  this  igno- 
rance is  owing  to  the  want  of  those  specifick  instruc- 
tions, which  ought  to  be  communicated  by  parents 
and  teachers  in  connexion  with  religion.  For  there 
is  no  rational  being  who  is  acquainted  with  the 
structure  of  his  animal  system,  and  reflects  upon 
it  with  the  least  degree  of  attention,  but  must  feel 
a  sentiment  of  admiration  and  gratitude.  The  sci- 
ence which  unfolds  to  us  the  economy  of  our  bodies, 
shows  us  on  what  an  infinity  of  springs,  and  mo- 
tions, and  adaptations  our  life  and  comfort  depend. 
And  when  we  consider  that  all  these  movements 
are  performed  without  the  least  care  or  laborious 
effort  on  our  part,  if  we  be  not  entirely  brutish  and 
insensible  of  our  dependance  on  a  superiour  pow- 
er, we  must  be  filled  with  emotions  of  gratitude 
towards  him,  whose  hands  have  made  and  fashioned 
us,  and  who  giveth  us  life  and  breath,  and  all  things. 

Some  of  the  motions  to  which  I  have  adverted,  de- 
pend upon  our  will ;  and  with  what  celerity  do  they 
obey  its  commands  !  Before  we  can  rise  from  our 
chair  and  walk  across  the  room  a  hundred  muscles 
must  be  set  in  motion  ;  every  one  of  these  must  be 
relaxed  or  constricted  just  to  a  certain  degree,  and 


198  SERMON  XV. 

no  more  ;  and  all  must  act  harmoniously  at  the  same 
instant  of  time  ;  and,  at  the  command  of  the  soul, 
all  these  movements  are  instantaneously  performed. 
When  I  wish  to  lift  my  hand  to  my  head,  every 
part  of  the  body  requisite  to  produce  the  effect,  is 
put  in  motion.  The  nerves  are  braced,  the  mus- 
cles stretclied  or  relaxed,  the  bones  play  in  their 
sockets,  and  the  whole  animal  machine  concurs  in 
the  action,  as  if  every  nerve  and  muscle  had  heard  a 
sovereign  and  resistless  call.  If  I  wish  the  next  mo- 
ment to  extend  my  hand  to  my  foot,  all  these  muscles 
are  thrown  into  a  different  state,  and  a  new  set  are 
brouoht  alonsf  with  them  into  action.  And  thus  we 
may  vary,  every  moment,  the  movements  of  the 
muscular  system,  and  the  mechanical  actions  it  pro- 
duces, by  a  simple  change  in  our  volition.  Were 
we  not  daily  accustomed  to  such  varied  and  volun- 
tary movements,  or  could  we  contemplate  them  in 
any  other  machine,  we  should  be  lost  in  wonder  and 
astonishment. 

Besides  these  voluntary  motions,  there  are  a  thou- 
sand important  functions  which  have  no  depend- 
ance  upon  our  will.  Whether  we  think  of  it  or 
not,  whether  we  be  sleeping  or  waking,  sitting  or 
walking,  the  heart  is  incessantly  exerting  its  mus- 
cular power  at  the  centre  of  the  system,  and  send- 
ing oft'  streams  of  blood  through  hundreds  of  pipes ; 
the  lungs  are  continually  expanding  and  contract- 
ing their  thousand  vesicles,  and  imbibing  the  vital 
principle  of  the  air ;  the  stomach  is  grinding  the 
food;  the  lacteals  and  lympaticks  are  extracting 
nourishment  for  the  blood  ;  the  liver  and  kidneys 
drawing  off*  their  secretions;  and  the  perspiration 
issuing  from  millions  of  pores.  These  and  many 
other  important  functions,  with  which  we  are  un- 
acquainted, and  over  which  we  have  no  control, 
ought  to  be  regarded  as  the  immediate  agency  of 
the  Deity  within  us,  and  should  incite  our  incessant 
admiration  and  praise. 

In  every  breath  we  draw  and  emit,  there  is  an  ini- 


SERMON  XV.  199 

portant  reason  for  our  hearts  to  flow  with  gratitude 
to  God.  That  part  of  the  air  inhaled  into  the  lungs 
which  is  vital,  serves  to  purify  and  inspirit  the  blood. 
The  remaining  part,  which  is  evolved,  is  rendered 
fetid  and  entirely  unfit  to  be  breathed  again.  In 
consequence  of  the  warmth  attracted  from  our  sys- 
tem, it  becomes  lighter  than  common  air;  therefore, 
it  rises  above  our  heads  before  the  next  inspiration. 
Were  it  not  for  this  circumstance,  it  would  accu- 
mulate on  the  surface  of  the  earth,  and  particularly 
in  our  apartments,  to  such  a  degree  as  to  produce 
diseases,  pestilence,  and  death,  in  rapid  succession. 
But,  being  a  little  lighter  than  the  surrounding  air, 
it  flies  upwards,  and  we  never  breathe  it  again,  till 
it  enter  into  new  and  salutary  combinations.  How 
does  every  thing  pertaining  to  our  frame,  or  relating 
to  our  existence,  admonish  us  that  our  souls  should 
be  continually  ascending  to  God  with  the  most  lively 
emotions  of  gratitude! 

Permit  me  now  to  notice  a  peculiarity  in  the  con- 
stitution of  our  animal  frame  which  we  are  apt  to 
overlook,  and  for  which  we  are  never  sufliciently 
grateful ;  and  that  is,  the  power  it  possesses  of  self 
restoration.  A  wound  heals  up  of  itself ;  a  broken 
bone  is  made  firm  again  by  a  callus  ;  and  a  dead 
part  is  separated  and  throAvn  ofl".  If  all  the  wounds 
we  have  ever  received,  were  still  open  and  bleeding 
afresh,  to  what  a  miserable  condition  should  we  be 
reduced  !  But  by  a  system  of  internal  powers  be- 
yond all  human  comprehension  as  to  the  mode  of 
their  operation,  such  dismal  eftects  are  eflectually 
prevented.  In  short,  when  we  consider  that  health 
depends  upon  such  a  numerous  assemblage  of  mov- 
ing organs,  and  tliat  a  single  spring  out  of  action, 
might  derange  the  whole  machine,  and  put  a  stop  to 
all  its  complicated  movements,  can  we  refrain  from 
joining  with  the  Psalmist  in  his  pious  exclamation 
and  grateful  resolution,  "  How  precious  are  thy 
wonderful  contrivances  concerning  me  ;  O  God ! 
how  great  is  the  sum  of  them  !  I  will  praise  thee  ; 


200  SERMON  XV. 

for  T  am  fearfully  and  wonderfully  made.  Marvellous 
are  thy  works,  and  that  my  soul  knoweth  right  well." 

4thly.  This  discourse  should  be  improved  as  an 
excitement  for  us  to  become  more  particularly  and 
extensively  informed  in  regard  to  the  manifold  sub- 
jects of  divine  revelation. 

In  proportion  to  the  extent  and  propriety  of  our  in- 
vestigations into  the  numerous  and  important  truths 
which  God  has  revealed,  so  shall  we  be  qualified  to 
render  to  his  name  that  glory  which  is  due.  Conse- 
quently, then,  if  we  do  not  make  suitable  exertions, 
and  improve  all  the  means  granted  us  for  the  enlarg- 
ing of  our  conceptions  in  relation  to  the  divine  works, 
we  are  guilty  of  robbing  God  of  his  declarative  glory. 
Some  who  profess  Christianity,  seem  to  be  content 
with  the  mere  consciousness  that  they  have  a  soul 
and  body  ;  and  imagine  it  does  not  concern  them  to 
inquire  particularly  about  them,  so  as  to  understand 
the  human  system,  and  the  offices  of  the  faculties  of 
the  soul.  But  such  asentimentis  indeed  unbecoming 
a  heathen.  Professed  infidels  ought  to  be  ashamed 
to  behold  professing  Christians  satisfied  with  scanty 
and  vague  views  of  so  many  important  subjects,  pre- 
sented to  them  in  the  divine  word.  Such  conduct 
too  much  resembles  that  of  the  most  brutish  and 
stupid  sinner,  who  would  consider  the  highest  at- 
tainments of  religion  to  consist  in  the  mere  belief 
of  a  God,  a  heaven,  and  a  hell. 

To  overlook  the  amazing  scene  of  Divine  intelli- 
gence, as  exhibited  in  the  human  system,  or  to  con- 
sider it  as  beneath  our  notice,  marks  a  weak  and  un- 
discriminating  mind,  if  it  be  not  a  characteristick  of 
impiety.  The  man  who  disregards  the  visible  dis- 
plays of  infinite  Wisdom,  or  Vvho  neglects  to  investi- 
gate them  when  opportunity  offers,  acts  as  if  he  con- 
sidered himself  already  possessed  of  a  sufficient 
portion  of  intelligence,  and  stood  in  no  need  of  such 
sensible  assistances  to  direct  his  conceptions  of  the 
Creator.  Pride  and  false  conceptions  of  the  nature 
and  design  of  true  religion,  frequently  lie  atthefoun- 


SERMON  XV.  201 

dation  of  all  that  indifference  and  neglect  with  which 
the  visible  works  of  God  are  treated,  by  those  who 
make  pretensions  to  a  high  degree  of  spiritual  attain- 
ments. The  truly  pious  man  will  trace  with  wonder 
and  delight,  the  footsteps  of  his  Father  and  his  God, 
wherever  they  appear  in  the  variegated  scene  of 
creation  around  him,  and  will  be  filled  with  sorrow 
and  contrition  of  heart,  that  amidst  his  excursions 
and  solitary  walks,  he  has  so  often  disregarded  the 
works  of  the  Lord,  and  the  operation  of  his  hands. 
These  remarks  are  made  for  the  purpose  of  emu- 
lating professed  Christians  to  expand  their  concep- 
tions, and  enable  them  to  take  large  and  comprehen- 
sive views  of  the  perfections  and  the  providence  of 
the  Almighty.  It  is  much  to  be  regretted  that  so 
many  members  of  the  Christian  church  are  absolute 
strangers  to  such  studies  and  contemplations,  while 
the  time  and  attention  that  mioht  have  been  devoted 
to  such  exercises,  have,  in  many  cases,  been  usurped 
by  the  most  grovelling  affections,  by  foolish  pursuits, 
and  slanderous  conversation.  But  shall  the  most 
trifling  occurrences  be  deemed  worthy  of  attention, 
and  occupy  much  of  our  precious  time,  and  shall  the 
mighty  acts  of  the  Lord,  and  the  visible  wonders  of 
his  power  and  wisdom,  be  thrown  completely  into 
the  shade  ?  To  survey  with  an  eye  of  intelligence, 
the  wide  extended  theatre  of  the  Divine  operations  ; 
to  mark  the  agency  of  the  eternal  Mind  in  every 
object  we  behold,  and  in  every  movement  within  us 
and  around  us,  are  some  of  the  noblest  attainments 
of  the  rational  soul ;  and,  in  conjunction  with  every 
other  Christian  study  and  acquirement,  tend  to  make 
the  man  of  God  perfect,  and  thoroughly  furnished 
unto  every  good  work.  By  such  studies  we  are,  in 
some  measure,  assimilated  to  the  principalities  above, 
whose  powers  of  intellect  are  ever  employed  in  such 
investigations ;  and  are  gradually  preparing  for 
bearing  a  part  in  their  immortal  hymn.  Great  and 
marvellous  are  thy  works,  Lord  God,  Almighty ;  just 
and  true  are  thy  ways,  thou  King  of  Saints.    Thou 

20 


202  SERMON  XV. 

art  worthy  to  receive  glory,  and  honour,  and  pow- 
er ;  for  thou  hast  created  all  things,  and  for  thy 
pleasure  they  are  and  were  created.* 

5thly.  This  subject  suggests  the  importance  of 
daily  preparation  for  death,  and  should  awaken  our 
attention  to  the  vast  concerns  of  immortality. 

Our  bodies  must  return  to  the  common  mass  of 
their  original  clay ;  and  our  souls  enter  the  invisi- 
ble world.  Hence  the  voice  of  wisdom  calls  to  us, 
to  prepare  for  the  change  which  is  before  us,  and 
which  may  be  very  near.  Beings,  accountable  to 
God  as  we  are,  designed  for  immortality,  shortly  to 
be  removed,  and  insecure  of  another  day,  should  be 
making  constant  preparations  for  our  departure  and 
entrance  upon  another  state  of  existence. 

And  in  the  view  of  human  frailty,  nothing  can  ap- 
pear more  reasonable  than  daily  prayer.  How  does 
it  become  us  to  abound  in  ejaculations  to  the  Fra- 
mer  and  Preserver  of  our  bodies,  and  the  Father  of 
our  spirits'?  Would  a  man  who  believed  this  day  to 
be  his  last,  neglect  to  call  upon  God  ?     Would  he 
go  forth  into  the  business  and  company  of  the  world 
without  directing  a  thought,  or  addressing  a  petition 
to  him  1  And  indeed  no  man  knows  on  any  day,  but 
that  it  may  be  his  last.      Every  one,  then,  on  each 
morning,  ought  to  commend  himself  to  God's  pro- 
tection, through  the  day,  to  walk  in  his  fear;  and  at 
evening  should  not  dare  retire  to  rest,  till  he  confess 
his  sins,  acknowledge  the  manifold  benefits  of  the 
day,  and  invoke  the  divine  blessing  through  the 
night.     Every  thing  around  us,  and  all  the  circum- 
stances of  our  being,  call  upon  us  to  pray  without 
.  ceasing.      We  have  the   sentence  of  death  in  our- 
selves.    Our  frame  declares  its  own   frailty,   and 
predicts  its  own  dissolution.     From  our  own  selves 
we  are  taught  the  most  interesting  lessons,  and  de- 
rive  the  most  impressive  exJiortations.  We  are  fear- 
fully made. 

*  This  part  of  the  discourse  is  chiefly  selected  from  the  Cliristian  Philosopher, 


SERMON  XV.  203 

If  we  hearken  not  to  the  solemn  language  of  our 
own  frail  bodies,  to  the  precepts  of  weakness  and 
pain,  of  sickness  and  decay,  what  admonitions  would 
command  our  attention,  and  impress  our  minds'! 
How  unaccountable  is  the  stupidity  of  mortals! 
They  complain  of  infirmities,  and  groan  under 
pains  ;  but  do  not  realize  that  they  must  die,  must 
pass  to  another  world,  and  there  be  rewarded  ac- 
cording to  the  deeds  done  in  the  body.  And  how 
easy  for  that  Power  which  made  our  wonderful 
frame,  to  cause  its  dissolution.  The  air  and  food 
essential  to  life,  may  become  the  means  of  death. 
When  in  our  full  strength,  we  are  receiving  the  rich- 
est nourishment  and  stimulus  to  promote  vigour 
and  activity,  these  may  only  serve  to  feed  and  ren- 
der fatal  some  fever,  and  prepare  our  bodies  richer 
food  for  worms.  Innumerable  unseen  dangers  sur- 
round us ;  and  our  whole  frame  is  liable  to  the  at- 
tack and  arrest  of  death.  Notwithstanding  all  our 
circumspection  to  prevent  diseases,  and  our  most 
vigilant  exertions  to  promote  health,  we  die;  unless 
the  Lord  continually  watch  and  defend  all  the 
springs  of  life.  The  king  of  terrours  has  thousands  of 
avenues  to  enter  our  clayey  tabernacle,  and  myriads 
at  his  command  continually  armed  with  the  wea- 
pons of  death.  And  nothing  but  Omnipotence  can 
secure  us  one  moment  from  his  fatal  arrest,  or  pre- 
vent any  one  of  his  legions  from  discharging  some 
of  his  deadly  instruments  which  they  hold  continu- 
ally levelled  at  our  hearts.  We  are  constantly  as 
dependent  on  God  for  the  continuance  of  life,  as  we 
were  for  our  first  breath.  Then  may  our  great  con- 
cern be  to  prepare  for  death,  and  for  a  glorious  im- 
mortality! 

6thly.  If  we  are  wonderf  lily  made  in  regard  to 
our  present  frame,  we  may  infer,  that  the  bodies  of 
the  righteous  in  the  resurrection  will  be  incompara- 
bly glorious.  When  these  mortal  frames  shall  be 
raised,  they  will  be  so  much  changed  in  their  consti- 
tution, as  to  wear,  in  various  respects,  an  entirely 


204  SERMON  XV. 

new  character.  They  will  be  incorruptible,  im- 
mortal bodies,  when  this  corruptible  shall  have  put 
OH  incorruption  ;  and  this  mortal  shall  have  put  on 
immortality.  As  they  will  servo  God  day  and  night 
in  his  temple,  so  will  they  be  raised  in  power,  and 
endowed  with  faculties  suited  to  the  never  ceasing 
employments  and  enjoyments  of  the  heavenly 
world.  At  the  resurrection  the  bodies  of  the 
saints  will  be  arrayed  in  glory  and  beauty.  The 
Saviour  will  change  their  vile  bodies,  and  fashion 
them  like  unto  his  glorious  body.  When  the 
Archangel  shall  sound  his  trump,  in  the  twinkling 
of  an  eye  the  earth  will  heave  ;  tombs  disclose  ; 
and  myriads  of  spiritually  arrayed  forms,  bright  as 
the  sun,  arise  and  ascend  to  heaven.  Are  believers 
often  affected  in  view  of  their  frail,  perishable  bo- 
dies ?  What  consolation  !  How  sublime,  how  de- 
liijhtful  the  doctrine  of  the  resurrection !  The  future 
glory  of  these  animal  frames,  when  changed  into 
spiritual  bodies,  will  exceed  the  utmost  concep- 
tions of  human  imagination.  They  will  be  exalted, 
adorned,  and  enraptured  as  suitable  mansions  for 
glorified  spirits.  Though  our  mortal  frames  are  a 
subject  of  interesting  contemplation,  yet  how  in- 
feriour,  compared  to  their  future  incorruptable,  im- 
mortal, and  spiritual  attributes  !  The  constitution, 
arrangement,  and  qualities  of  glorified  bodies,  will 
doubtless  be  truly  delightsome,  astonishing,  and  in- 
conceivably glorious.     Amen. 


SERMON  XVI. 


A  MAN'S  RELIGION  MAY  BE  HIS  RUIN. 


ISAIAII    XXVIII.    20. 

For  ike  bed  is  shorter  than  that  a  man  can  stretch  himself  on 
it,  and  the  covering  narroiccr  than  that  he  can  wrap  him- 
self in  it. 

Mankind  are  subjects  of  the  highest  prosperity  and 
affluence,  and  of  the  lowest  depths  of  adversity  and 
poverty.  Uniformity  is  by  no  means  the  common 
lot  of  the  human  race  ;  but  diversity  and  contrast 
are  peculiarities,  as  it  respects  the  condition  of  man. 
There  are  not  only  the  high  and  low,  rich  and  poor, 
bond  and  free ;  but  innumerably  varied  are  their 
situations  and  circumstances.  Through  the  journey 
of  life,  some  make  use  of  an  elegant  cane  ;  while 
others  are  assisted  by  an  old  and  crooked  staff. 
Some  are  cheered  with  the  enjoyment  of  a  com- 
fortable degree  of  health,  all  their  days  ;  and  others 
are  scarcely  ever  exempt  from  disease.  Some  live 
in  great  style  as  it  respects  their  houses  and  equi- 
page ;  but  others  have  their  residence  in  an  uncom- 
fortable hut,  and  scarcely  obtain  the  necessaries  of 
life.  Dives  fared  sumptuously  every  day,  while 
Lazarus  enjoyed  but  few  of  the  good  things  of  this 
present  world.  But  whether  mankind,  in  their  pil- 
grimage state,  travel  a  road  comparatively  smooth 
and  pleasant,  or  rough  and  unpleasant,  they  are 
soon  entombed  in  the  silent  grave  ;  their  bodies  in- 
termingled with  the  common  dust,  and  their  souls 
in  a  world  of  spirits.  Hence,  the  manner  of  our 
journeying  through  this  vale  of  tears,  is  of  little 
importance,  compared  with  our  future  destiny — our 
eternal  home. 


206  SERMON  XVI. 

The  words  of  the  text,  are  a  proverbial  saying, 
and  their  most  literal  meaning  is  expressive  of  a 
state  of  uneasiness  and  distress.  When  a  bed  is 
too  short,  a  person  cannot  lie  at  his  ease,  but  is 
perplexed  in  the  hours  of  rest.  When  the  cover- 
ing is  too  narrow,  he  is  exposed  to  the  severities  of 
a  cold  night.  The  moral,  or  lesson  of  instruction 
to  the  Jews,  was  to  teach  them  that  their  confede- 
racy with  the  Egyptians  could  not  protect  them 
against  the  Assyrians  and  Chaldeans ;  nor  could 
their  numbers  and  fortifications  defend  them 
against  the  Romans,  when  God  should  forsake 
them  and  become  their  enemy. 

"  Therefore,  thus  saith  the  Lord  God,  Behold,  I 
lay  in  Zion  for  a  foundation,  a  Stone,  a  tried  Stone, 
a  precious  corner  Stone,  a  sure  foundation  ;  he 
that  believeth,  shall  not  make  haste.  Judgment 
also  will  I  lay  to  the  line,  and  righteousness  to  the 
plummet  ;  and  the  hail  shall  sweep  away  the  re- 
fuge of  lies,  and  the  waters  shall  overflow  the  hid- 
ing place.  And  your  covenant  with  death  shall  be 
disannulled,  and  your  agreement  with  hell  shall 
not  stand  :  when  the  overflowing  scourge  shall 
pass  through,  then  ye  shall  be  trodden  down  by  it. 
From  the  time  that  it  goeth  forth,  it  shall  take  you  ; 
for  morning  by  morning  shall  it  pass  over,  by  day 
and  by  night ;  and  it  shall  be  a  vexation  only  to 
understand  the  report.  For  the  bed  is  shorter  than 
that  a  man  can  stretch  himself  on  it,  and  the  cover- 
ing narrower  than  that  he  can  wrap  himself  in  it." 

We  arc  figuratively  taught,  that  a  man's  religion 
may  be  his  ruin. 

In  the  illustration  of  this  subject,  it  is  my  design 
to  bring  to  view  some  of  those  kinds  of  religion 
that  are  founded  not  on  a  sure,  but  false  founda- 
tion ;  and  to  show  that  they  are  essentially  deficient, 
and  ruinous  to  the  soul.  Among  the  different  va- 
rieties and  sects  of  religion  in  the  world,  there  are 
strictly  but  two  kinds,  the  true  and  false.  The  one 
will  support  a  man  in  the  solemn  and  trying  hour 


SERMON  XVI.  207 

of  death,  and  lead  to  joys  on  high  ;  but  the  other 
then  forsakes  the  soul,  when  it  is  destroyed  sudden- 
ly, and  that  without  remedy. 

1st.  Infidelity  is  a  religion  essentially  defective. 

By  infidelity,  is  meant  deism,  or  a  rejection  of 
the  Saviour,  as  the  only  Mediator  between  God 
and  man,  and  as  the  only  possible  way  of  salvation. 
Persons  of  this  description,  glory  in  the  light  of 
nature  as  being  sufficient  to  lead  to  the  true  know- 
ledge of  God,  and  to  teach  all  those  ways  which 
are  necessary  to  glorify  him.  But  through  the  de- 
pravity of  the  human  heart,  and  the  consequent 
blindness  of  the  mind,  where  mankind  have  been 
left  to  nature's  light,  they  have  formed  strange  ideas 
concerning  a  God,  and  their  worship  has  been  a 
scene  of  the  most  degrading  infatuation.  Some 
have  been  content  with  a  god  of  clay ;  others,  of 
wood.  Some  have  had  a  silver  god,  and  others 
have  had  one  formed  of  gold.  Creatures  have  been 
worshipped  as  the  Creator,  and  natural  objects 
adored  as  Deity.  But  how  essentially  defective  such 
views  and  service  !  How  abominable  in  the  sight 
of  a  holy  God,  and  how  degrading  to  man,  consi- 
dered as  a  rational  and  immortal  being !  Surely 
nature's  light  is  become  darkness  in  consequence 
of  our  apostacy.  It  leads  none  of  the  human  race 
to  know,  to  love,  and  serve  the  true  God  ;  for  all 
pursue  their  own  vain  imaginations,  and  their  fool- 
ish heart  is  most  strangely  darkened. 

Wherever  is  deism,  there  is  a  land  of  darkness 
and  of  the  shadow  of  death.  Instead  of  a  system 
of  superiour  light,  its  tendency  is  to  banish  the  Bi- 
ble from  the  face  of  the  earth,  to  take  from  the  bo- 
som of  the  believer  his  only  hope  of  immortality, 
and  to  shroud  him  in  his  dying  moments  in  over- 
whelming darkness.  Can  that  be  called  a  benevo- 
lent religion,  which  blots  out  of  existence  the  an- 
gels ;  deprives  all  the  redeemed  of  eternal  life  ;  and 
which  would  pluck  from  the  head  of  the  Divine 
Redeemer  every  crown  except  that  of  thorns  ? 


203  SERMON  XVI. 

But  let  the  deist  have  the  light  of  divine  revela- 
tion ;  let  him  have  the  Bible  in  his  hand,  and  form 
consistent  and  exalted  views  of  the  character  and 
designs  of  God.  Is  he  not  now  built  on  a  rock, 
and  not  on  a  sandy  foundation  ?  No  :  for  when  he 
knows  there  is  a  God,  he  glorifies  him  not  as  God. 
And  as  to  the  sins  of  his  heart  and  life,  reason  is 
insufficient  to  lead  him  to  true  repentance  ;  and  the 
influence  of  the  Holy  Spirit  he  resists,  and  denies 
its  necessity.  To  godly  sorrow,  and  that  repent- 
ance which  is  unto  salvation,  he  is  an  entire  stranger; 
and  that  he  is  a  transgressor,  not  only  the  word  of 
God,  but  his  own  conscience  bears  witness.  When 
stung  with  guilt,  and  alarmed  at  his  condition,  he 
denies  the  Lord  Jesus  ;  and  there  is  none  other 
name  under  heaven  given  among  men  whereby  we 
must  be  saved.  When  the  law  condemns,  of  the 
gospel  he  is  ashamed.  To  what  then  can  his  hope 
be  compared,  except  to  that  of  the  hypocrite's, 
which  perisheth  ?  Shall  we  say,  he  hopes  for  par- 
don on  the  account  of  repentance  I  But  infidelity 
is  opposed  to  a  penitent  life,  and  makes  its  boast 
in  a  self-justifying  spirit.  Notwithstanding  sin 
has  entered  the  world,  and  death  by  sin  ;  and  death 
has  passed  upon  all  men,  for  that  all  have  sinned. 
But  the  advocates  for  dei^m  may  reply,  We  have 
made  a  covenant  with  death,  and  with  hell  are  we 
at  agreement.  Alas!  how  has  the  hour  of  death 
blasted  the  expectations  of  thousands,  and  too  late 
convinced  them  that  their  hopes  were  a  most  delu- 
sive and  wretched  dream ! 

Reason  is  too  short ;  in  its  greatest  extent,  it  is 
far  too  narrow  to  point  out  to  a  world  lying  in  wick- 
edness, the  unerring  way  of  salvation.  Those  who 
reject  divine  revelation  as  the  only  sure  guide  to 
eternal  life,  do  frequently  have  their  minds  distress- 
ed, and  they  have  no  efficient  comforter.  In  vain  do 
they  attempt  to  make  their  beds  smooth  and  easy  ; 
for  they  frequently  lie  down  on  their  pillows  with 
anguish  in  their  souls.  All  the  covering  which  they 


SERMON  XVI.  209 

can  frame  to  hide  their  guilt,  is  no  better  than  fig- 
leaves,  for  the  eye  of  Omniscience  searches  them 
through  and  through.     And  says  the  Saviour,  "  Ye 
will  not  come  to  mo,  that  ye  might  have  life."  He 
adds,  "  Whosoever,  therefore,  shall  be  ashamed  of 
me  and  of  my  words,  in  this  adulterous  and  sinful  ge- 
neration, of  him  also  shall  the  Son  of  man  be  asham- 
ed, when  he  cometh   in   the  glory   of  his   Father, 
with  the  holy  angels.     And  whosoever  shall  deny 
me   before   men,   him  will  I    also  deny  before  my 
Father  which  is  in  heaven."     If  the  eyes  of  unbe- 
lievers were  not  shut  against  the  word  of  God,  how 
would  such  alarming  declarations  of  the  Redeem- 
er  make  them  shudder,  and  cause  their  hearts  to 
quake  for  fear  !     Nov/  they  hear  the  voice  of  mer- 
cy,  and  yet  refuse  that  salvation   which  was  the 
purchase  of  a  Saviour's  death.      But  when  they 
shall   hear  the  voice   of  the   Archangel,  will   not 
their  religion  appear  essentially  defective,  and  fail 
them  as  a  false  refuge,  in  the  great  day  of  trial  and 
final  decision  ? 

2dly.  Morality  will  not  be  able  to  stand  the  test 
before  the  judgment  seat  of  Christ. 

The  moralist,  perhaps,  would  divide  his  religion 
into  external  and  internal.  External  morality  re- 
lates to  the  outward  conduct  of  man  towards  man, 
and  to  the  refraining  from  open  impiety  towards 
God.  Thus  we  see  some  who  are  courteous  and  up- 
right in  their  daily  deportment,  and  whose  tongues 
are  not  ready  to  revile  others  ;  neither  are  they  the 
instruments  of  profanity.  They  are  not  only  free 
from  injustice,  intemperance,  and  irreligion,  but  are 
amiable  and  engaging  in  their  manners.  Instead 
of  wrangling  and  contentions,  they  lead  peaceable 
and  quiet  live's.  Perhaps  they  are  hospitable  and 
charitable,  condescending  and  forbearing,  and  even 
ornaments  to  society. 

Moreover,  they  may  turn  their  attention  to  what  is 
internal:  may  guard  against  violent  anger  ;  against 
a  spirit  of  hatred,  envy,  and  jealousy  ;  and  may  cul- 

27" 


210  SERMON  XVL 

tivate  those  dispositions  which  are  humane  and  mag- 
nanimous. And  O,  that  such  virtues  were  more  ge- 
neral ;  that  they  might  abound  in  all.  They  would 
appear  the  more  interesting,  and  their  beauty  shine 
in  the  most  lively  colours,  if  we  should  only  contrast 
the  deformities  of  immorality  and  ungodliness. 

But  is  not  such  a  religion  complete  1  Is  it  essen- 
tially defective,  and  insufficient  to  crown  mortals 
with  a  glorious  immortality  ?  Hear  the  declaration 
of  eternal  truth  :  "  Except  a  man  be  born  again,  he 
cannot  enter  into  the  kinordom  of  God."  Now  the 
one  who  takes  morality  as  a  substitute  for  the  reno- 
vating influences  of  the  Holy  Spirit ;  and  who  trusts 
in  it  as  the  foundation  of  his  hopes  and  salvation,  is 
a  stranger  to  the  renewing  grace  and  pardoning 
mercy  of  God;  and  like  Nicodemus,  wonders.  How 
can  these  things  be  ?  If  a  person  see  not  the  plague, 
the  awful  depravity  of  his  own  heart,  and  feel  him- 
self in  a  state  of  alienation  and  apostacy  from  God, 
he  will  seek  to  be  justified  by  works  and  not  by 
grace.  But  compared  with  the  divine  law,  how  is 
the  religion  of  any  man  too  short,  too  narrow,  and 
essentially  defective  !  How  must  uneasiness  and 
distress  seize  the  soul,  when  it  considers  the  solemn 
denunciation,  "  Cursed  is  every  one  that  continueth 
not  in  all  things  written  in  the  book  of  the  law  to 
do  them." 

The  moralist  walks  in  his  own  light,  and  not  ac- 
cording to  the  light  of  the  gospel.  He  may  have  a 
lively  imagination,  but  still  he  rejects  Christ  as  the 
way,  the  truth,  and  the  life.  Hear  the  saying  of 
the  Prophet  Isaiah  :  "  Behold,  all  ye  that  kindle  a 
fire,  that  compass  yourselves  about  with  sparks  ; 
walk  in  the  light  of  your  fire,  and  in  the  sparks  that 
ye  have  kindled.  This  shall  ye  have  of  my  hand, 
ye  shall  lie  down  in  sorrow."  Then  how  will  morali- 
ty fail  its  votaries  in  the  great  day  of  trial  and  final 
decision.  Perhaps  the  inquiry  will  be  made.  Has 
not  the  Saviour  abundantly  inculcated  all  the  duties 
of  morality;  and  have  not  the  Prophets  and  Apos- 


SERMON  XVI.  211 

ties  interwoven  it  in  all  tlieir  writings?  They  cer- 
tainly iiave,  and  every  minister  of  the  gospel  ought 
to  follow  their  example.  And  surely  it  is  commend- 
able for  any  people  to  be  moral ;  but  they  should 
beware  lest  they  neglect  the  other  important  and 
essential  duties  of  Christianity. 

The  deist,  or  moralist,  may  say,  he  has  a  full  be- 
lief of  the  existence  of  a  Supreme  Being.  To  such 
a  one  the  reply  of  St.  James  is  applicable  :  "  Thou 
believest  there  is  one  God  ;  thou  doest  well :  the 
devils  also  believe  and  tremble."  Yes,  they  do  more ; 
they  believe  that  Jesus  Christ  is  the  Son  of  God, 
and  the  only  possible  medium  of  salvation  for  lost 
man.  Morality  is  essential  to  a  Christian  walk  ;  but 
a  person  may  be  moral  and  not  be  a  follower  of 
Christ — and  not  obtain  salvation.  What  will  it  avail 
to  honour  and  serve  men,  if  we  do  not  honour  and 
serve  our  God  and  Saviour,  Jesus  Christ  I  We  should 
not  only  be  moral,  but  godly  ;  and  our  chief  study 
should  be  to  know  and  do  the  will  of  our  Father, 
which  is  in  heaven.  Unless  we  become  reconciled 
to  him,  and  be  his  servants  through  the  light  of  the 
gospel  and  liie  renewing  of  the  Holy  Ghost,  our 
death-bed  will  be  anguish  to  our  souls;  our  entrance 
into  the  invisible  world,  terrour  and  dismay  ;  and 
eternity  will  only  serve  to  render  our  existence  most 
wretched. 

3dly.  Intellectual  attainments  are  entirely  insuf- 
ficient to  secure  the  salvation  of  the  soul. 

The  acquisition  of  useful  knowledge  is  both  the 
privilege  and  the  duty  of  man.  And  so  far  as  any 
have  opportunities  of  acquiring  worthy  attainments, 
they  cannot  neglect  them  without  contracting  guilt. 
Activity  and  improvement  should  appear  manifest  in 
the  lives  of  those  who  are  come  to  the  years  of  un- 
derstanding ;  and  should  be  a  witness  for  them,  to 
testify  that  they  have  cultivated  their  natural  talents. 
Extensively  varied  are  the  situations,  pursuits,  and 
prospects  of  mankind  ;  but  whatever  be  their  talents 
or  privileges,  they  are  to  improve  them  ;  or  they 


212  SERMON  XVI. 

will  fall  under  the  reproof  and  condemnation  of  the 
idle  and  slothful  servant.  And  we  behold  some 
whose  minds  are  refined,  their  manners  polished, 
and  from  their  excellent  attainments,  their  station 
elevated.  They  have  extensive  information  in  those 
things  which  respect  the  present  life,  which  renders 
them  agreeable  and  interesting  companions,  and 
useful  members  in  society.  Tiie  minds  of  some  are 
well  stored  with  a  knowledge  of  the  scriptures ;  and  , 
their  reasonings  concerning  the  important  doctrines 
and  duties  of  revelation,  arc  forcible  and  conclusive. 
Such  mental  attainments  are  truly  desirable,  and 
demand  suitable  and  seasonable  attention.  Still 
one  thing  may  be  lacking,  which  will  render  all  es- 
sentially defective  in  the  last  decisive  day. 

A  saving  knowledge  of  the  true  God  may  be  want- 
ing, whom  to  know  aright  is  life  eternal.     Other  ac- 
quirements are  far  too  short,  compared  with  the  one 
thing  needful ;  and  a  covering  infinitely  too  narrow 
for  the  soul,  when  contrasted  with  the  spotless  robe 
of  Christ's  righteousness.     They  all   dwindle  into 
nothing,  and   appear  mere  vanity,   in  comparison 
with  the  love  of  God  shed  abroad  in  the  heart.    The 
Apostle  Paul  comes  directly  to  the  point,  when  he 
says,  "  Though  I  speak  with  the  tongues  of  men  and 
of  angels,   and  have  not  charity,  I  am  become  as 
sounding  brass  or  a  tinkling  cymbal..    And  though  I 
have  the  gift  of  prophecy,  and  understand  all  mys- 
teries and  all  knowledge  ;  and  though  I  have  all 
faith,  so  that  I  could  remove  mountains,  and  have 
not  charity,  I  am  nothing.     And  though  I  bestow 
all  my  goods  to  feed  the  poor,  and  though  I  give 
my  body  to  be  burned,  and  liave  not  charity,  it  profit- 
eth  me  nothing."     Then  vv  hatever  we  know,  or  do, 
if  we  have  not  been  translated  from  the  kingdom  of 
sin  and  Satan  into  that  of  God's  dear  Son,  and  in- 
cited to  walk  in  newness  of  life,  we  are  no  better 
than  whitened  sepulchres  which  are  filled  with  all 
manner  of  impurity.    Mankind  may  know  much  and 
do  much,  for  which  they  are  worthy  of  respect  and 


SERMON  XVI.  213 

esteem  among  their  fellow-men,  and  yet  be  wholly 
destitute  of  that  holiness  without  which  no  man  shall 
see  the  Lord,  or  be  able  to  stand  in  the  day  of  final 
decision. 

4thly.  The  manifestation  of  much  zeal  in  the 
things  of  religion,  for  a  time,  will  not  be  sufficient  to 
secure  the  everlasting  rewards  of  the  righteous. 

We  sometimes  behold  persons  who  are  all  en- 
gagedness  in  the  things  of  religion,  and  whose 
whole  souls  apparently  are  devoted  to  the  cause  of 
Christ.  Their  conversation  and  walk  appear  mark- 
ed with  zeal  for  the  defence  of  truth  ;  and  like  Da- 
vid, they  may  pray  seven  times  a  day.  In  the  view 
of  their  devotedness  and  eminently  pious  lives,  even 
old  professors,  who  are  persevering  Christians,  are 
ashamed  of  themselves  and  their  deficient  perform- 
ances. But  suppose  such  persons  draw  back,  and 
forsake  all  their  religious  ways  ;  and  perhaps  lead 
a  life  of  evident  insensibility— what  shall  we  con- 
clude respecting  them  ?  The  Saviour  has  said  con- 
cerning such,  "  No  man  having  put  his  hand  to  the 
plough  and  looking  back,  is  lit  for  the  kingdom  of 
heaven."  However  serious  minded  any  person  may 
be,  and  however  animated  may  be  his  conduct  in 
the  things  of  religion,  if  he  persevere  not  in  the 
ways  of  well  doing,  he  is  essentially  defective. 
His  piety  is  far  too  short,  and  greatly  straitened. 
Concerning  every  one  that  turneth  back  from  atten- 
tion to  religious  duties,  the  Lord  declares,  "  My 
soul  shall  have  no  pleasure  in  him." 

The  sacred  scriptures  do  make  mention  of  some, 
who  draw  back  unto  perdition.  And  from  the  para- 
ble concerning  the  way-side  and  stony  ground 
hearei's  of  the  word,  we  are  taught  that  some  give 
attention  to  the  things  of  religion  for  a  while,  whose 
hearts  are  never  renewed  by  grace.  And  it  is  pos- 
sible for  such  to  go  great  lengths  both  in  their 
feelings  and  in  the  externals  of  religion,  and  yet 
not  be  the  children  of  God.  Persons  deceiving, 
or  being  themselves  deceived,  may  engage  in  all 


214  SERMON  XVI. 

the  outward  forms  of  religion,  as  well  as  those  who 
are  the  true  disciples  of  Christ.  Where  a  good 
work  is  begun  in  the  heart,  such  a  one's  religion  is 
not  for  a  week,  month,  or  year,  but  for  life  ;  yea,  and 
for  eternity.  Hence  we  are  taught,  *'He  that  per- 
severeth  unto  the  end,  the  same  shall  be  saved." 
To  forsake  evil  ways,  is  well ;  and  to  attend  to  ex- 
ternal duties,  is  well.  But  the  question.  Whether 
we  have  passed  from  death  unto  life  ?  is  an  infinite- 
ly important  one.  Unless  this  be  the  case,  we  are 
unprepared  for  a  dying  hour  and  to  enjoy  the  com- 
pany of  the  blessed  for  eternity.  Delusion,  false 
religion,  or  a  heated  imagination,  is  temporal ;  and 
the  end  is  uneasiness  and  distress.  But  true  reli- 
gion is  peaceable,  permanent,  and  purifying ;  and 
its  reward  is  glory,  honour,  immortality,  and  eternal 
life.  May  our  religion  not  be  like  the  morning  cloud 
and  early  dewi  which  soon  pass  away.  May  it  be 
like  that  of  the  just,  which  groweth  brighter  and 
brighter  unto  the  perfect  day;  and  which  will  be 
perfected  until  the  day  of  Jesus  Clirist! 

REFLECTIONS. 

1st.  How  vain  our  portion,  if  we  embrace  a  false 
religion. 

What  will  it  avail  to  be  surrounded  with  friends 
and  relatives,  to  be  raised  to  eminence  on  account 
of  abilities,  and  to  be  crowned  with  prosperity  and 
affluence  all  our  days,  if  we  live  without  God  and  a 
well  grounded  hope  in  the  world  ;  and  after  death, 
be  wretched  for  ever  I  If  any  one  should  gain  the 
whole  world,  and  lose  his  soul,  would  he  be  gainer, 
or  rather  would  he  not  be  an  infinite  loser?  IJealth 
and  wealth,  pleasure  and  honour,  refinement  and 
grandeur,  are  mere  vanity  and  snares  to  our  souls, 
if  for  the  enjoyment  of  them,  we  be  deceived  re- 
specting our  immortal  interests.  Whatever  may  be 
our  attainments  or  enjoyments,  we  are,  according 
to  the  true  import  of  the  text,  poor  and  wretched, 
and  blind  and  naked,  if  we  obtain  not  the  pearl  of 


SERMON  XVI.  215 

great  price.  Whatever  we  possess,  if  our  hearts 
be  not  renewed  by  grace,  and  our  sins  pardoned 
through  the  blood  of  Christ,  of  all  men  we  shall  be 
the  most  miserable.  But  mankind  may  be  poor, 
be  deprived  of  many  of  the  comforts  of  life,  and 
yet  come  short  of  durable  riches,  of  a  heavenly 
and  eternal  inheritance.  Poverty  or  afflictions  are 
of  no  avail  as  a  substitute  for  genuine  religion,  they 
cannot  give  a  title  to  heaven.  Whether  we  pos- 
sess or  enjoy  little  or  much  of  the  good  things  of 
this  life,  unless  Christ  be  formed  in  us  the  hope  of 
glory,  our  portion  must  be  with  the  nations  that 
forget  God. 

2dly.  Goodly  are  the  prospects  of  those  who  are 
rich  in  faith,  though  destitute,  and  afflicted  in  this 
present  state. 

In  the  world  to  which  they  are  going,  sin,  nor 
sorrow,  nor  sighing,  ever  enter;  but  joy  and  triumph 
do  there  for  ever  reign.  What  a  consolation  to 
the  afflicted  and  distressed,  who  mav  entertain  the 
cheering  hope  that  death  will  for  ever  end  their  sor- 
rows, and  be  the  gate  of  their  entrance  into  that 
happy  place,  where  are  joys  unspeakable  and  full 
of  glory !  Do  they  now  weep  on  the  account  of 
sin  and  the  calamities  of  life  \  Shortly  they  will 
rejoice,  and  join  the  everlasting  praises  and  an- 
thems of  the  blessed.  What  a  privilege,  what  an 
unspeakable  blessing,  that  those  who  have  a  scan- 
ty portion  here,  a  mere  subsistence  mingled  with  a 
few  comforts,  may  have  the  Lord  for  their  recon- 
ciled God,  and  heaven  for  their  eternal  home  !  Sup- 
pose it  is  literally  true  concerning  any  one,  that "  the 
bed  is  shorter  than  that  a  man  can  stretch  himself 
on  it,  and  the  covering  narrower  than  that  he  can 
wrap  himself  in  it;"  how  happy  for  that  man  if 
the  moral  or  figurative  import  of  the  words,  be  not 
applicable  to  him  !  Yes,  and  they  who  abound  in 
every  thing  that  is  dear  under  the  sun,  if  they  set 
their  affections  on  things  above,  will  at  last  walk  the 
golden  streets  of  the  New  Jerusalem.     If  they  use 


216  SERMON  XVI. 

this  world  as  not  abusing  it,  the  world  above  will  be 
their  everlasting  portion. 

3dly.  The  gospel  is  suited  to  every  circumstance 
in  life. 

Are  any  of  peculiarly  tender  feelings  ;  and  are 
they  distrustful  of  themselves  ?  The  influence  of 
the  gospel  would  serve  to  establish  their  minds  with 
Christian  fortitude  ;  and  render  their  faith  firm,  and 
their  hopes  in  the  Lord,  strong.  But,  are  any  pain- 
ed with  insensibility  of  affection,  and  with  a  skep- 
tical mind  ?  The  grace  and  mercy  of  God  are  pe- 
culiarly calculated  to  fill  their  souls  with  contrition, 
and  to  awaken  them  to  all  that  is  endearing  or  in- 
teresting. Through  the  light  of  the  gospel,  the 
moralist  may  have  all  the  moral  virtues  carried  to 
their  highest  perfection,  while  he  is  made  wise  unto 
salvation.  The  profane  and  profligate  will  become 
moral  and  godly,  and  bless  the  Father  of  all  mer- 
cies for  all  their  comforts,  if  they  hearken  to  the 
voice  of  wisdom.  The  intemperate  will  become 
sober-minded,  and  lead  godly  lives,  if  they  resist 
not  the  light  and  power  of  the  gospel.  The  wan- 
dering may  be  led  into  the  right  way  ;  and  the  blind 
receive  their  sight,  from  the  anointing  with  that  eye 
salve  which  the  gospel  offers  freely.  Then  let  us 
not  be  deceived  in  concerns  of  the  utmost  impor- 
tance, by  fearing  to  come  to  the  light,  lest  our  deeds 
be  reproved.  Infinitely  better  to  have  our  sins  set 
in  order  continually  before  our  eyes,  while  in  time  ; 
that  we,  through  the  rich  grace  and  mercy  of  God, 
may  be  delivered  from  them  for  eternity.     A7n€n, 


SERMON  XVII. 


JOSEPH'S  AFFECTION,  WORTHY  OF  IMITATION. 


GENESIS  XLV.  4. 

/  am  Joseph,  your  brother. 

The  history,  with  which  these  words  are  connect- 
ed, is  very  curious  and  interesting  ;  and  the  instruc- 
tion afforded,  is  manifold  and  important.  Human 
depravity,  with  some  of  its  basest  designs  and  most 
unnatural  transactions,  is  delineated  ;  and  the  no- 
bleness of  human  uprightness  is  also  recorded. 
While  we  behold  the  varied  intentions  and  schemes 
of  men,  we  are  presented  with  a  wonderful  exhi- 
bition of  the  marvellous  providence  of  God,  who 
worketh  all  things  after  the  counsel  of  his  own  will. 
Let  some  of  the  facts  with  which  this  subject  is 
connected,  be  noticed  ;  and  serve  as  an  introduc- 
tion to  this  discourse,  for  the  practical  purposes  of 
our  social  and  religious  life.  The  term  Joseph,  is 
expressive  of  increase  or  addition.  "  And  when  God 
remembered  Rachel,  that  she  bare  a  son,  she  call- 
ed his  name  Joseph  ;  and  said,  The  Lord  shall  add 
to  me  another  son."  That  son  was  Benjamin,  or 
son  of  the  riglithand.  "  Novv  Israel  loved  Joseph 
more  than  all  his  children,  because  he  was  the  son 
of  his  old  age."  Joseph  and  Benjamin  were  both 
loved  with  peculiar  affection  by  their  father ;  for  they 
were  the  sons  of  his  beloved  wife,  Rachel.  It  ap- 
pears that  Joseph  was  a  person  of  remarkable  na- 
tural talents,  of  singular  beauty  and  piety;  and 
doubtless  these  endeared  him  yet  more  to  his  fa- 
ther, who  made  him  a  coat  of  many  colours.  For 
this,  and  his  dreams,  his  brethren  hated  him,  and 
could  not  speak  peaceably  unto  him. 

28 


218  SERMON  XVII. 

This  is  the  relation  of  the  first  dream  of  Joseph 
to  his  brethren  :  "  Behold,  we  were  binding  sheaves 
in  the  field,  and  lo,  my  sheaf  arose,  and  also  stood 
upright ;  and  behold,  your  sheaves  stood  round  about 
and  made  obeisance  to  my  sheaf.  And  his  brethren 
said  unto  him,  Shalt  thou  indeed  reign  over  us  ?  or 
shalt  thou  indeed  have  dominion  over  us  ?  and  they 
hated  him  yet  the  more  for  his  dreams  and  for 
his  words."  And  he  dreamed  yet  another  dream, 
and  told  it  his  brethren.  "  Behold,  the  sun  and  the 
moon,  and  the  eleven  stars,  made  obeisance  to  me. 
And  his  father  rebuked  him,  and  said.  Shall  I  and 
thy  mother,  and  thy  brethren,  indeed  come  to  bow 
down  ourselves  to  thee  to  the  earth  ?  And  his  bre- 
thren envied  him,  but  his  father  observed  the  say- 
ing." From  the  event,  it  appears  that  their  inter- 
rogations were  the  right  interpretation  of  the  dreams, 
of  which  they  had  some  apprehension,  especially 
the  father.  Shortly  his  brethren  devise  to  slay  him. 
Reuben,  in  order  to  save  his  life,  advises  to  cast  him 
into  a  pit ;  but  Judah  persuaded  them  to  sell  him 
to  the  Ishmaelites ;  and  the  latter  sold  him  into 
Egypt  unto  Potiphar,  an  officer  of  Pharaoh.  The 
coat  of  many  colours  is  dipped  in  the  blood  of  a 
kid,  and  presented  to  the  aged  father,  a  sad  specta- 
cle. But  the  Lord  was  with  Joseph,  and  he  was  a 
prosperous  man  ;  and  the  Lord  made  all  that  he 
did,  to  prosper  in  his  hand.  He  escaped  the  snare 
of  a  treacherous  mistress,  that  he  sinned  not  against 
his  master  nor  his  God,  though  his  innocence  was 
the  occasion  of  his  being  cast  into  prison. 

Now  they  call  upon  Joseph  to  interpret  the 
dream  of  the  chief  butler.  In  his  dream  there  ap- 
peared three  branches  on  a  vine,  which  budded, 
shot  forth  blossoms,  and  brought  forth  clusters  of 
ripe  grapes.  Says  Joseph,  The  three  branches,  are 
three  days,  and  thou  shalt  deliver  Pharaoh's  cup 
into  his  hand  after  the  former  manner.  The  chief 
baker's  dream  was  three  white  baskets  on  his  head, 
with  all  manner  of  bake  meats  for  Pharaoh,  but 


SERMON  XVII.  219 

the  birds  did  eat  them.       The  interpretation  was, 
that  after  three  days  he  should  be  hung  on  a  tree. 

At  the  end  of  two  full  years,  Pharaoh  had  two 
dreams,  or  his  two-fold  dream.  The  first  was  the 
seven  well-favoured  kine,  and  fat-fleshed  ;  and  the 
seven  ill-favoured  and  lean-fleshed  kine,  which  ate 
up  the  former.  The  second,  was  the  seven  ears 
of  corn  on  one  stalk,  rank  and  good,  which  were 
devoured  by  the  seven  thin  ears,  blasted  with  the 
east  wind.  When  none  of  the  magicians  and 
wise  men  of  Egypt  could  interpret  this  dream  for 
the  king,  Joseph  answered,  "  What  God  is  about 
to  do,  he  showeth  unto  Pharaoh.  Behold,  there 
come  seven  years  of  great  plenty,  throughout  all 
the  land  of  Egypt;  and  there  shall  arise  after  them 
seven  years  of  famine,  which  shall  consume  the 
land." 

Now  let  us  notice  Joseph's  exaltation.  And  Pha- 
raoh said  unto  Joseph,  "  See,  I  have  set  thee  over 
all  the  land  of  Egypt.  And  Pharaoh  took  off  his 
ring  from  his  hand,  and  put  it  upon  Joseph's  hand, 
and  arrayed  him  in  vestures  of  fine  linen,  and  put 
a  gold  chain  about  his  neck;  and  he  made  him  to 
ride  in  the  second  chariot  which  he  had."  But 
mark !  The  famine  was  sore  in  all  lands,  after  the 
expiration  of  the  seven  years  of  plenty.  Joseph's 
brethren  must  go  from  the  land  of  Canaan  dow^n 
to  Egypt,  to  buy  corn  of  him,  that  they  may  live 
and  not  die.  Joseph  knew  them,  but  they  knew 
not  him.  He  was  only  seventeen  years  of  age, 
when  sold  into  Egypt,  and  now  he  is  about  thirty- 
eight,  an  absence  of  twenty-one  years. 

The  scene  now  changes,  and  Joseph's  dreams 
begin  to  be  fulfilled.  He  uses  various  methods  to 
prove  his  brethren  ;  to  bring  them  to  a  proper  sense 
of  their  own  guilt,  and  to  discover  how  they  were 
affected  toward  his  brother  Benjamin.  He  accosts 
them  as  spies  ;  and  so  orders  that  they  appear  to 
have  treated  him  most  ungratefully.  They  are 
brought  into  that  situation,  that  they  cannot  make 


220  SERMON  XVII. 

it  appear  but  that  they  have  stolen  ;  for  the  silver 
cup  is  found  with  them.  But  Joseph  evidently  per- 
ceived that  confusion  and  terrour  were  likely  to 
predominate,  and  to  fill  them  with  apprehension, 
that  he  would  now  avenge  the  injustice  and  cruelty 
of  which  they  appear  to  have  been  guilty. 

When  Judah  made  his  pathetick  address  and 
affecting  plea  for  the  release  of  Benjamin,  Joseph 
could  not  refrain  himself  before  all  them  that 
stood  by  him ;  and  he  cried,  "  Cause  every  man 
to  go  out  from  me  ;  and  there  stood  no  man  with 
him,  while  Joseph  made  himself  known  unto  his 
brethren.  And  he  wept  aloud,  and  the  Egyptians 
and  the  house  of  Pharaoh  heard.  And  Joseph 
said  unto  his  brethren,  I  am  Joseph,  doth  my  fa- 
ther yet  live  ?  And  his  brethren  could  not  answer 
him  ;  for  they  were  troubled  at  his  presence.  And 
Joseph  said  unto  his  brethren.  Come  near  to  me,  I 
pray  you  ;  aiid  they  came  near  ;  and  he  said,  I  am 
Joseph,  your  brother,  whom  ye  sold." 

The  mention  of  Joseph's  name  would  probably 
have  led  his  brethren  to  a  recollection  of  his  fea- 
tures and  voice  ;  but  to  remind  them  of  their  selling 
him,  would  more  eflectually  remove  all  doubts  of 
his  being  their  brother;  and  this  was  necessary  to 
introduce  the  kind  attempt  he  intended  to  make  to 
obviate  their  fears,  and  to  inspire  confidence  and 
comfort.  How  seasonable,  how  encouraging  and 
excellent,  this  simple  expression — /  am  Joseph, 
your  brother  !  It  flowed  from  a  principle  of  natural 
affection  ;  from  a  feeling  and  generous  breast ;  and 
from  a  noble  soul,  influenced  by  the  principle  of  true 
religion.  By  other  persons,  or  by  other  means, 
without,  such  an  expression  of  the  tongue,  this 
same  truth  could  easily  have  been  made  known.  But 
if  these  words  were  fitly  spoken,  let  them  be  applied 
to  the  practical  purposes  of  life  and  religion,  while 
wenoticeother  relations,  times,  and  circumstances, 
when  similar  ones  would  be  seasonable. 


SERMON  XVII.  221 

As  it  respects  the  various  relations  of  human  be- 
ings, an  encouraging  conversation  is  very  desirable 
and  highly  important. 

It  is  a  common  proverb,  that  actions  speak  loud- 
er than  words.  The  true  import  of  this  proposition 
is,  that  unless  our  conduct  correspond  with  our  ex- 
pressions, there  are  inconsistency  and  deceit.  But 
let  our  daily  deportment  be  such  as  becometh  hu- 
man beings,  and  then  suitable  expressions  of  the 
tongue,  are  the  spring  of  life.  As  the  term  Joseph, 
imports  increase  or  addition,  so  acceptable  words 
will  increase  human  happiness,  and  do  honour  to 
human  beings. 

Let  the  conjugal  relation  be  first  noticed. 

A  man  who  provides  well  for  his  own  household^ 
and  is  kind  to  his  wife,  may  be  called  a  good  hus- 
band. But,  if  in  addition  to  these,  there  daily  flow 
from  his  lips  an  affectionate,  instructive,  and  anima- 
ting conversation,  still  more  highly  favoured  must 
be  the  companion  of  his  bosom.  How  much  may 
the  cares  and  pains  of  a  woman  be  lessened,  her 
sorrows  soothed,  and  heart  cheered,  by  timely  and 
affectionate  expressions  !  While  some  are  pleased 
with  the  simple  and  frank  acknowledgment  of  a 
husband's  attachment,  others  are  gratified  with  oc- 
casional insinuations,  from  which  the  same  may  be 
inferred.  How  many  and  how  varied  are  the  op- 
portunities in  the  journey  of  the  conjugal  life,  when 
a  pleasing  deportment,  kind  speech,  or  Consoling 
word,  would  greatly  promote  a  woman's  happiness  ! 
Then  let  them  not  be  withheld  ;  but  in  due  season 
administered  to  divide  the  sorrows,  and  double  the 
joys  of  her  life.  Let  the  deportment  and  conver- 
sation of  a  husband  be  such  towards  his  wife  in  this 
respect,  that  he  emulate  her  to  repay  abundantly 
the  same  kindness,  by  seeking  to  imitate  his  excel- 
lent example.  And  surely  a  faithful  and  affection- 
ate woman  will  not  be  slack  to  recompense  her  cor- 
responding obligations.  Says  Solomon,  concern- 
ing such  a  one,  "  She  upeneth  her  mouth  with  wis- 


222  SERMON  XVII. 

dom,  and  in  her  tongue  is  the  law  of  kindness." 
With  the  same  view  he  adds,  "  Whoso  findeth  a 
wife,  findeth  a  good  thing,  and  obtaineth  favour  of 
the  Lord."  And  truly  a  virtuous  woman  of  modest 
deportment,  of  chaste  and  animating  conversation, 
is  of  much  value,  and  cannot  but  be  prized  very  high- 
ly by  every  sensible  and  worthy  man.  And  how  de- 
sirable, suitable,  and  important,  is  a  reciprocal  and 
interesting  conversation,  in  the  conjugal  state  ! 

Let  us  mark  the  manifestation  of  filial  aflfection 
in  the  expression  closely  connected  with  the  text. 
''  Doth  my  father  yet  live  ?"  The  aged  patriarch  is 
first  in  his  thoughts  and  cares.  How  affectionate 
and  dutiful  the  interrogation !  He  was  elevated  high 
in  power,  but  not  elated  with  pride  above  his  rela- 
tion to  the  old  sage,  from  whom  he  descended.  He 
could  neither  despise  the  infirmities,  nor  neglect  the 
necessities  of  his  aged  parents.  Hear  his  instruc- 
tion to  his  brethren.  "  Haste  ye,  go  up  to  my  fa- 
ther, and  say  to  him.  Thus  saith  thy  son  Joseph, 
God  hath  made  me  lord  of  all  Egypt.  Come  down 
unto  me  ;  tarry  not.  Thou  shalt  dwell  near  to  me, 
and  I  will  nourish  thee."  What  a  beloved,  what  a 
noble  son  ! 

The  parental  relation  is  an  important  one  in  this 
respect ;  for  much  do  the  comfort,  disposition,  and 
manners  of  children  depend  on  the  words  or  ad- 
dresses of  their  parents.  They  are  entitled  to  much 
encouragement  for  well  doing,  and  to  the  most  en- 
dearing expressions  of  parental  affection.  And  the 
tendency  is  cheerfulness  of  mind,  mental  improve- 
ment, and  religious  impressions. 

In  a  family  circle  of  brothers  and  sisters,  how 
suitable  and  applicable  the  expression,  "  I  am  Jo- 
seph, your  brother."  That  is,  we  have  the  same  pa- 
rent for  our  father,  and  I  am  the  same  kind  and 
friendly  person  towards  you  as  when  formerly  in 
our  father's  family.  Change  and  reverse  in  our  cir- 
cumstances, have  not  affected  me  as  your  enemy. 
It  is  proper  and  suitable  that  they  who  are  friends.. 


SERMON  XVII.  223 

should  manifest  themselves  as  such,  not  only  by 
deeds,  but  also  by  words.  Some  persons  have  the 
happy  talent,  by  delicate  insinuations  of  such  a  na- 
ture, of  gaining  the  good  will  of  others,  and  of  con- 
tinuing friendship.  Do  we  esteem  such  ?  and  shall 
we  not  seek  to  imitate  their  pleasing  and  worthy  ex- 
ample ?  How  affectionate !  what  honour  has  Joseph 
done  himself;  what  kindness  and  generosity  to- 
wards his  brethren,  in  the  few  words  of  the  text ! 
Then  may  we  in  the  varied  relations  and  circum- 
stances of  life,  bear  this  example  in  mind  ;  may  our 
speech  be  well  ordered,  and  a  talent  so  important 
be  wisely  improved. 

2dly.  We  should  be  careful  to  observe  suitable 
times  and  opportunities  to  remind  those  of  their 
evil,  who  may  have  injured  us,  or  have  had  evil  in- 
tentions to  do  us  an  injury. 

How  seasonable,  friendly,  and  faithful  the  con- 
duct of  Joseph,  when  he  says,  "  I  am  Joseph,  your 
brother,  wliom  ye  sold  into  Egypt."  This  expres- 
sion is  well  calculated  to  bring  their  sin  to  remem- 
brance, and  it  was  proper  they  should  be  thus  re- 
proved and  humbled.  A  brother  !  yet  base,  treach- 
erous brethren,  you  sold  me,  and  that  into  a  foreign 
land.  Your  conduct  was  most  unnatural  and  abomi- 
nable in  the  sight  both  of  God  and  man. 

Manifold  are  the  offences  and  injuries  of  this 
present  state.  In  certain  seasons  and  circumstan- 
ces to  remind  others  of  their  faults,  would  only  in- 
crease the  difficulty.  But  still,  reproof  is  neces- 
sary when  wisdom  and  faithfulness  evince  the  duty. 
There  is  a  time  suitable  to  rebuke  and  reprove,  as 
well  as  to  encourage  and  commend.  Joseph  is  now 
governour  over  Egypt,  and  in  the  height  of  prospe- 
rity. But  no  thanks  to  his  brethren,  that  he  is  not 
there  a  slave,  daily  groaning  under  oppressive  bon- 
dage. He  is  now  a  lord,  and  most  highly  esteemed 
of  a  nation  ;  but  they  were  base  enough  for  ever  to 
have  deprived  him  of  liberty  and  honour.  Similar 
conduct  has  been  manifested  among  mankind  in  ten 


224  SERMON  XVII. 

thousand  instances  and  ways.  How  many  have 
used  all  their  subtlety  and  power  to  injure  the  per- 
son, the  character,  and  the  property  of  others, 
against  whom  they  have  been  opposed,  on  the  ac- 
count of  some  unreasonable  prejudice  !  And,  if 
they  have  not  effected  their  overthrow,  or  been  the 
instrument  of  some  wide  spread  and  lasting  injury, 
it  is  not  for  the  want  of  shameful  intentions,  nor 
base  exertions.  Perhaps  they  afterwards  see  a  per- 
son whose  ruin  they  have  sought,  very  prosperous 
and  much  esteemed.  If  their  passions  or  preju- 
dices shall  have  subsided,  and  they  have  some  just 
sense  of  their  criminality,  they  doubtless  will  have 
views  and  feelings  somewhat  similar  to  those  of 
Joseph's  brethren.  But  time,  place,  and  circum- 
stances should  be  observed,  would  any  remind 
them  of  their  evil  conduct,  and  make  them  ashamed 
and  penitent  for  what  they  have  done.  If  any  would 
reprove  others,  or  tell  them  of  their  faults  in  faith- 
fulness, and  for  their  good,  they  should  do  it  with 
a  benevolent  spirit  and  with  wisdom,  as  did  Joseph. 
Says  Solomon,  "  Faithful  are  the  wounds  of  a 
friend  ;  but  the  kisses  of  an  enemy  are  deceitful." 
It  is  very  important,  that  words  of  reproof  be  fitly 
spoken  to  answer  some  wise  and  salutary  purpose. 
With  decision,  faithfulness,  and  meekness,  may  we 
learn  to  inform  our  fellow-mortals  of  the  errour  of 
their  ways. 

odly.  The  history  of  Joseph  will  show,  that  it  is 
proper  for  mankind  to  speak  of  their  prosperity, 
when  they  would  bring  to  view  the  goodness  of 
God,  or  console  their  fellow-mortals. 

When,  through  the  smiles  of  Providence,  any 
have  attained  the  varied  blessings  of  life,  it  is  pro- 
per, at  certain  times,  for  tiiem  to  mention  to  their 
friends,  how  the  Lord  has  prospered  them.  It  is 
neither  for  the  benefit,  nor  is  it  the  duty  of  man,  to 
be  always  speaking  of  his  misfortunes.  Prosperity 
has  a  claim  to  a  portion  of  his  words,  as  well  as 
adversity.     To  be  frequently  mourning  or  repining 


SERMON   XVir.  225 

at  the  allotments  of  Providence,  as  is  the  manner 
of  some,  is  certainly  sinful.  And  a  person  may 
speak  of  his  enjoyments  and  success,  in  the  lan- 
guage of  boasting  instead  of  gratitude  and  thank- 
fulness. To  show  the  vanity  and  impiety  of  such 
conversation,  let  us  notice  the  expressions,  and 
from  these,  view  the  spirit,  of  the  king  of  Babylon, 
who  is  called  Nebuchadnezzar.  As  he  was  walking 
in  the  palace  of  the  kingdom  of  Babylon,  the  king- 
spoke  and  said,  "  Is  not  this  great  Babylon,  that  1 
have  built  for  the  house  of  the  kingdom,  by  the 
might  of  my  power  and  for  the  honour  of  my 
majesty  ?" 

From  such  an  air,  views,  and  language  every  sen- 
sible and  pious  man  cannot  but  wish  to  be  delivered. 
The  spirit  and  manner  of  Joseph  will  appear  a  most 
beautiful  contrast.  While  he  mentions  his  prospe- 
rity and  honour,  meekness  and  gratitude  are  appa- 
rent. The  goodness  of  God  and  the  consolation 
of  his  afflicted  father,  are  most  conspicuous  in  the 
words  of  his  speech.  To  his  troubled  brethren  he 
says,  "  God  sent  me  before  you,  to  preserve  you  a 
posterity  in  the  earth,  and  save  your  lives  by  a 
great  deliverance.  So  now  it  was  not  you  that  sent 
me  hither,  but  God  ;  and  he  hath  made  me  a  father 
to  Pharaoh,  and  lord  of  all  his  house,  and  a  ruler 
throughout  all  the  land  of  Egypt."  How  do  hu- 
manity, and  a  sense  of  entire  dependence  on 
God  for  all  the  blessings  of  life,  shine  forth  in 
this  address!  Joseph  was  indeed  highly  exalted, 
but  his  heart  was  not  elated  with  pride  in  the 
height  of  his  prosperity.  Let  his  example  then  be 
proposed  for  imitation.  When  abounding  in  the 
good  things  of  life,  let  the  manner  and  history  of 
Joseph  have  their  proper  influence. 

4thly.  The  history  of  Joseph  may  enlarge  our 
views  as  to  the  important  duty  of  forgiveness. 

Joseph  was  of  a  forgiving  spirit,  and  when  he 
had  sufficiently  tried  and  proved  his  brethren,  he 
was  ready  for  a  reconciliation.  He  had  recourse 
to  various  expedients  to  bring  them  to  a  sense  of 

29 


226  SERMON  XVII. 

their  wickedness,  to  humble  them,  and  excite  re- 
pentance for  their  sin,  before  he  expressed  forgive- 
ness. He  possessed  a  forgiving  temper,  during 
the  whole  course  of  trial ;  but,  before  he  would 
exclaim,  "  I  am  Joseph,  your  brother,"  he  must 
have  evidence  of  their  compunction  and  abase- 
ment. When  he  saw  that  they  were  sufficiently 
humbled,  and  about  to  be  overwhelmed  with  grief 
on  the  account  of  their  aggravated  sin,  he  address- 
es them  with  words  of  consolation.  "  Now  there- 
fore be  not  grieved,  nor  angry  with  yourselves,  that 
ye  sold  me  hither,  for  God  did  send  me  before  you 
to  preserve  life." 

The  conduct  of  Joseph  towards  his  brethren,  in 
this  respect,  is  godlike,  and  an  excellent  pattern  for 
our  imitation.  The  Lord  is  a  gracious  and  mer- 
ciftd  God,  abundant  in  compassion  ;  but  he  never 
has,  and  never  will,  pardon  any  who  have  rebelled 
against  him,  before  they  are  brought  to  true  evan- 
gelical repentance.  In  like  manner  is  the  duty  of 
forgiveness  inculcated  upon  mankind  in  the  holy 
scriptures.  If  others  have  trespassed  against  us, 
and  they  confess  their  faults,  or  exlribit  evidence  of 
genuine  repentance,  they  are  to  be  forgiven.  Even 
against  our  enemies  we  are  not  to  cherish  a  spirit 
of  enmity  and  revenge,  but  a  friendly  and  forgiv- 
ing temper.  Some  injuries  do,  indeed,  demand 
reparation,  but  where  true  penitence  is,  there  is  also 
always  a  disposition  to  make  restitution.  Even  the 
sacred  volume  does  not  demand  the  expression  of 
forgiveness,  till  there  is  confession  of  fault,  or  a 
manifestation  of  sorrow  for  the  wrong.  When  we 
are  required  to  forgive  our  enemies,  the  true  im- 
port is,  that  we  should  exercise  a  forgiving  and  not 
a  revengeful  disposition,  that  if  they  exhibit  repent- 
ance, we  should  put  forth  the  act  of  forgiveness. 
As  we  would  hope  to  obtain  the  pardon  of  our 
sins  from  God,  when  we  confess  and  forsake  them, 
so  we  should  be  ready  to  do  towards  our  enemies  ; 
and  more  than  this,  certainly  is  not  required.     The 


SERMON  XVII.  227 

Lord  is  pleased  to  see  penitent,  returning  prodi- 
gals, and  such  only  docs  he  forgive.  So  we  should 
heartily  desire  to  have  our  enemies,  even  those 
who  have  greatly  injured  us,  become  at  peace,  be 
reconciled ;  and  when  they  manifest  a  spirit  of 
penitence,  we  should  exhibit  the  spirit  of  the  gos- 
pel, a  spirit  of  forgiveness. 

5thly.  The  subject  should  inspire  us  with  great 
humility.  Joseph  was  nowgovernour  of  Egypt, 
intrusted  with  its  richest  treasures,  and  distinguish- 
ed by  its  highest  honours.  He  was  arrayed  in  silk- 
en robes,  wore  on  his  hand  the  royal  signet,  and 
around  his  neck  hung  a  golden  chain.  He  rode  in 
the  king's  second  chariot,  and  the  heralds  proclaim- 
ed, "  Bow  the  knee  before  him."  He  indeed 
ruled  all  the  people  with  undisputed  authority. 
But  this  governour  ruled  himself.  He  remember- 
ed, that  he  was  Joseph,  a  Hebrew — the  son  of  an 
old  pilgrim,  who  now  sojourned  in  Canaan,  and 
the  brother  of  these  plain  strangers,  who  were  de- 
pending on  his  compassion  and  soliciting  his  cle- 
mency. 

How  amiable  is  humility,  especially  in  those 
whom  Providence  has  distinguished  by  office, 
wealth,  and  power.  To  Joseph,  this  virtue  was  a 
brighter  ornament  than  the  royal  adornings  of  the 
signet,  the  chain,  and  the  robe.  It  was  the  meek- 
ness of  his  spirit,  not  the  trappings  of  his  regal 
dignity,  which  embalmed  his  memory,  by  trans- 
mitting his  name  with  honour  to  the  most  distant 
ages.  Though  he  wore  the  badges  of  the  highest 
power  of  courts,  tliey  appear  like  mere  trifling 
toys,  compared  with  that  almost  concealed,  bril- 
liant, durable  gem,  humility. 

We  are  very  strikingly  taught,  that  God  can 
raise  to  eminent  stations  the  lowest  of  the  sons  of 
men,  and  use  a  feeble  mortal  as  an  instrument  to 
effect  the  grand  purposes  of  his  goodness.  We 
see  Joseph,  the  lad  whom  his  brethren  had  doomed 
to  death,  or  perpetual  slavery,  employed  as  hea- 
ven's agent  in  the  transactions  of  concerns  and 


228  SERMON  XVII. 

events  truly  singular  and  momentous.  Hence, 
though  dead,  his  conduct  on  the  divine  record  ad- 
dresses us  in  a  living  language  of  imperishable 
characters,  and  says,  "  O  man,  in  the  height  of  hu- 
man glory,  be  humble." 

6thly.  This  subject  is  calculated  to  give  us  clear 
and  striking  views  of  the  perfect  righteousness  and 
adorable  mercy  of  God. 

Whatever  excellent  or  amiable  natural  talents 
any  possess,  they  must  experience  a  vital  change, 
or  they  cannot  enter  into  the  kingdom  of  heaven. 
However  engaging  or  pleasingthe  manners  of  some 
may  be  in  the  view  of  men,  without  that  repent- 
ance Vvhich  is  unto  life,  they  must  perisii.  All  the 
honours,  the  enjoyments,  and  the  esteem  of  this 
world  can  neither  purchase  nor  procure  that  ho- 
nour which  Cometh  from  God. 

On  the  other  hand,  if  sin  shall  have  polluted  the 
soul  like  that  of  Manasseh,  or  Mary  Magdalene, 
and  it  be  created  anew  in  Christ  Jesus  unto  good 
works,  it  will  triumph  with  seraphs  in  eternal  life. 
Neither  the  number  nor  the  magnitude  of  our  sins 
will  exclude  us  from  immortal  bliss,  if  we  have  re- 
pentance towards  God,  and  faith  in  the  Lord  Jesus 
Christ.  Through  the  adoring  grace  and  mercy  of 
God,  by  godly  sorrow  and  repentance  unto  salva- 
tion, some  of  the  greatest  sinners  and  vilest  wretch- 
es that  have  ever  lived,  have  been  received  to  man- 
sions above,  to  sing  for  ever  the  glorious  songs  of 
redeeming  love.  Hence,  to  every  penitent  believ- 
ing soul,  the  language  of  its  Maker  is,  I  am  thy 
reconciled  God,  thy  everlasting  inheritance,  and 
eternal  glorious  recompense  of  reward.  But  un- 
less the  heart  be  renewed  by  grace,  there  can  be 
no  qualifications  to  prepare  for  heaven  ;  nothing 
that  can  render  it  consistent  for  our  only  God  and 
Saviour  to  pardon  our  sins,  to  make  intercession 
for  us  at  the  supreme  court  of  the  universe,  and 
crown  us  as  conquerours  with  those  imperishable, 
divine  gems,  which  grow  brighter  and  brighter  for 
eternity.     Amen. 


SEBMOIV  XVIII. 


ON  GRIEVING  THE  HOLY  SPIRIT. 


EPHESIANS  IV.  30. 

Grieve  not  tJie  Holy  Spirit  of  God. 

The  sacred  oracles  of  divine  truth  alone  unfold 
the  existence  of  God  in  the  persons  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost,  and  point  out 
the  particular  office  which  each  person  sustains  in 
the  completion  of  the  divine  works.  And  they  teach 
us,  that  the  official  work  of  the  Father  is  to  be  the 
Creator  of  all  things,  and  to  give  laws  to  all  worlds, 
though  not  independently  of  the  Son,  and  of  the 
Holy  Spirit.  The  peculiar,  official  work  of  the  Son 
is  to  make  atonement  for  sin  by  his  suffisrings  and 
death,  that  he  may  be  the  Redeemer  of  sinners. 
The  Divine  Spirit  has  the  office  of  sanctifier  ;  hence 
he  convinces  mankind  of  their  guilt  and  wretched- 
ness, and  seals  the  benefits  of  redemption.  The 
consequence  must  be,  that  some  of  the  sins  of  man- 
kind are  committed  more  directly  against  one  of 
the  persons  in  the  Godhead  than  another.  Sin  in 
creneral.  or  the  violation  of  the  moral  law  of  God,  is 
an  offence  more  particularly  against  the  person  oi 
the  Father.  To  despise  the  way  of  salvation  as  made 
known  in  the  gospel  through  Jesus  Christ,  is  a  sin 
more  directly  pointed  against  the  person  of  the  Son. 
But  to  resist  that  voice,  which  calls  for  the  applica- 
tion of  the  purchased  redemption,  is  more  peculiar- 
ly to  sin  against  the  person  of  the  Holy  Ghost.  In 
this  view  we  are  addressed  in  the  exhortation — 
"Grieve  not  the  Holy  Spirit  of  God." 

To  illustrate  this  subject  I  shall  mention  some  of 
the  ways,  by  which  the  Holy  Spirit  is  grieved,  and 
then  consider  the  consequences. 


230  SERMON  XVIII. 

1st.  Mankind  grieve  the  Holy  Spirit  of  God,  when 
they  strive  to  quench  his  awakening  influence  in  the 
convictions  of  conscience. 

When  the  light  of  divine  truth  shines  into  the 
minds  of  men  in  an  unrenewed  state,  and  illumines 
their  darkened  understandings,  the  Holy  Spirit  with 
beams  of  a  heavenly  ray  enlightens  conscience, 
which  discovers  their  sinful  state  and  wretched  con- 
dition. They  are  now  convinced  of  being  sinners 
against  a  holy  and  just  God,  who,  as  his  word  de- 
clares, is  angry  with  the  wicked  every  day.  The 
natural  consequence  is,  that  alarming  fears  are  ex- 
cited, which  fill  the  soul  with  painful  anxiety.  In 
this  state  of  conscious  guilt  and  alarm  some  arise 
and  call  upon  God,  if  peradventure  they  may  obtain 
mercy,  and  their  sins  be  forgiven  them  ;  but  others 
exert  all  the  energies  of  their  minds,  in  devising 
means  to  banish  their  convictions.  Thus  whilst  some 
cherish  the  awakening  impressions,  effected  by  the 
Spirit  of  God,  others  resist  his  enlightening  and 
convicting  operations. 

The  official  work  of  the  Holy  Spirit  in  the  great 
plan  of  salvation,  is  to  reprove  the  world  of  sin,  of 
righteousness,  and  of  judgment.  And  impenitent 
sinners  are  sometimes  so  convicted,  and  stung  with 
guilt,  that  they  are  constrained  to  see  themselves  as 
wretched,  and  without  excuse  before  God.  They 
now  and  then  feel,  that  their  own  righteousness  is 
no  better  than  a  refuge  of  lies  ;  and  that  without  the 
righteousness  of  Christ,  they  must  perish  as  mise- 
rable sinners.  An  enlightened  conscience  does  at 
times  bring  eternal  realities  near,  and  cause  even  a 
Felix  to  tremble  in  view  of  his  exposure  to  the  wrath 
of  God.  Divine  truth  is  sometimes  set  home  forci- 
bly upon  the  consciences  of  men  in  opposition  to 
their  utmost  efforts  ;  but  whether  the  effects  of  the 
truth  impressed,  bo  continued,  or  withdrawn,  often 
depends  upon  their  agency,  either  in  cherishing  or 
resisting  them. 

He  is  the  Spirit  of  grace  and  unbounded  love,  that 
strives  with  mankind ;  and  in  the  most  tender  mercy 


SERMON  XVIII.  231 

and  abundant  compassion  does  he  arouse  them  from 
their  spiritual  and  deadly  slumbers.  Even  the  most 
pungent  convictions  are  the  eliects  wrought  by  a 
benevolent  and  gracious  Spirit,  that  the  soul  may  be 
delivered  from  sin  and  death.  Hov7  affecting  then 
that  any  should  resist  his  enlightening  operations, 
as  they  would  the  fatal  delusions  of  an  invisible  en- 
emy !  Shall  he  condescend  to  visit  men  in  benevo- 
lence and  mercy  1  and  shall  they  account  and  treat 
him  as  their  opposer  and  destroyer  ?  Shall  the  warn- 
ings and  entreaties  of  an  earthly  friend  excite  to  flee 
from  temporal  danger  1  But  shall  the  solicitations 
of  the  divine  and  heavenly  messenger  not  be  re- 
garded, that  we  may  escape  eternal  ruin  ?  Solemn, 
afiectionate,  and  gracious  are  his  operations  on  the 
minds  and  consciences,  even  of  a  world  lying  in 
wickedness.  His  official  work  in  the  great  scheme 
of  redemption,  is  to  persuade  men  to  repent,  and 
be  reconciled  to  God,  and  make  them  interested  in 
all  the  glorious  promises  and  unspeakable  blessings 
of  the  gospel.  Then  they,  who  strive  to  quench  his 
awakening  influence  in  the  convictions  of  conscience, 
do  resist  and  grieve  the  Holy  Spirit  of  God. 

2dly.  When  mankind  make  earthly  comforts  their 
chief  joy,  they  grieve  the  Holy  Spirit  of  God. 

The  good  things  of  this  life  ought  to  be  received 
with  gratitude  and  thankfulness ;  but  spiritual  bless- 
ings should  be  accounted  the  delight  of  the  soul. 
It  is  the  privilege  of  man  to  eat  and  drink,  and  to 
enjoy  the  good  of  his  labour.  But  the  Holy  Spirit 
would  have  the  soul  feast  on  ans^el's  food — eat  hea- 
venly  manna.  He  invites  to  partake  of  that  bread 
of  life,  which  came  down  from  heaven,  and  to  drink 
of  the  water  of  the  river  of  life.  But  when  earth- 
ly good  things,  which  perish  in  the  using,  are  re- 
ceived as  more  valuable  tlian  that  meat,  which  en- 
dureth  unto  everlasting  life,  the  Holy  Spirit,  the  au- 
thor of  spiritual  and  eternal  blessings,  is  dishonour- 
ed and  grieved. 

The  light  of  the  natural  sun,  and  the  beauties  of 
nature  should  delis^ht  and  cheer  the  mind.  But  the 


232  SERMON  XVIII. 

Sun  of  Righteousness  and  iho  glories  of  divine  re- 
velation with  their  brighter  lustre,  should  enkindle 
more  intense  delight.  Friends  and  relatives,  the 
sweets  of  social  life,  and  other  blessings  of  society, 
are  endearments,  which  should  be  highly  prized. 
But  the  fellowship  of  the  Father  and  his  Son,  and 
the  communion  of  the  Holy  Ghost,  should  be  pre- 
ferred as  our  supreme  joy.  As  it  is  the  part  of  wis- 
dom to  esteem  all  things  according  to  their  real 
worth,  or  comparative  excellence ;  so  those  bless- 
ings, which  are  eternal,  are  incomparably  more  val- 
uable than  any  of  those,  which  are  temporal.  Hence 
the  divine  Spirit  would  have  mankind  use  all  bless- 
ings beneath  the  sun  as  streams  to  draw  them  to  the 
fountain  and  source  of  all  good.  He  counsels  them, 
to  count  all  things  but  loss  for  the  excellency  of  the 
knowledge  of  Christ  Jesus  their  Lord.  But,  if  they 
make  earthly  comforts  their  chief  joy,  they  grieve 
the  Holy  Spirit  of  God. 

3dly.  The  Holy  Spirit  is  grieved,  when  any  neg- 
lect the  means  of  grace. 

His  official  work  in  the  salvation  of  mankind,  in 
the  present  age,  is  not  to  make  any  new  revelation, 
but  to  apply  the  truth  already  revealed.  And  this 
he  does  not  in  a  miraculous  manner,  nor  by  physi- 
cal force ;  but  by  the  use  of  means,  and  a  moral 
agency.  God's  dominion  in  the  natural  world,  and 
material  universe,  is  effected  by  his  almighty  pow- 
er, according  to  the  principle  of  natural  or  material 
laws.  But  his  government  over  his  intelligent  crea- 
tures, is  administered  by  moral  laws,  holding  forth 
rewards  and  punishments  as  motives  to  induce  to 
obedience.  When  the  Spirit  of  God  is  said  to  have 
moved  upon  the  waters,  tlie  natural  government, 
or  the  almighty  power  of  God,  was  exerted  :  but 
when  the  Holy  Spirit  is  represented  as  striving  with 
men,  his  moral  agency  is  brought  to  view,  exhibit- 
ing motives,  and  operating  by  a  powerful,  persua- 
sive influence.  The  dispensation  of  the  gospel,  as 
it  respects  either  saints  or  sinners,  is  that  of  a  gra- 
cious system  of  means,  and  of  moral  agency,  both 


SERMON  XVnr.  233 

human  and  divine,  botli  common  and  special.  There 
is  an  essential  difference  in  the  operation  of  the  pow- 
er and  afrency  of  God  as  exerted  in  the  raising  of 
Lazarus  tVom  the  grave,  and  his  renewing  the  heart 
of  a  sinner,  wholly  destitute  of  the  life  of  holiness. 
The  one  is  a  dead  body,  and  can  be  raised  by  super- 
natural, almighty  power  only.  The  other  is  a  living 
soul,  though  dead  in  trespasses  and  sins  ;  and  must 
itself  change,  whilst  it  is  changed.  Both  the  na- 
ture of  God's  agency,  and  that  of  the  life  produced, 
are  essentially  different. 

Let  us  now  attend  to  the  injunction — "  Compel 
them  to  come."  We  are  to  understand  by  this, 
that  some  have  so  hardened  their  hearts,  by  resist- 
ing the  truth,  that  the  disciples  of  Christ  must  re- 
double their  efforts,  and  exhibit  the  lite  and  power 
of  the  gospel  so  clearly  and  forcibly,  as  to  constrain 
them  to  see  its  beauty,  and  partake  of  its  rich  pro- 
vision. Sinners,  who  have  long  withstood  the  means 
of  grace,  must  be  very  pungently  affected  for  a  sav- 
ing change  to  be  wrought  in  their  hearts.  The  op- 
erations of  the  Holy  Spirit  must  be  much  more  pow- 
erful, as  it  respects  the  use  of  means,  to  convert  an 
aged,  stiff'-necked,  gospel  sinner,  than  those  w^iich 
would  excite  a  child  or  youth  to  give  up  alitor  Christ. 

In  the  great  work  of  conversion,  the  Holy  Spirit 
presses  upon  the  conscience  and  heart  of  the  sinner 
both  the  law  and  the  gospel,  exhibiting  the  most 
holy  nature  of  the  Divine  character,  and  his  own 
pollution  ;  presenting  his  guilt  and  wretchedness, 
and  at  the  same  time  the  all-sufficiency  of  the  Sav- 
iour so  clearly  and  fully,- that  he  can  no  longer  fight 
against  God,  but  throws  down  his  weapons  of  re- 
bellion, and  is  sweetly  constrained  to  repent  and 
embrace  the  gospel.  Old  things  are  now  passed 
away;  all  things  are  become  new,  for  by  the  Holy 
Spirit  of  God  he  is  created  anew  in  Christ  Jesus 
unto  good  works. 

The  means,  by  which  mankind  are  awakened  to 
a  sense  oftheir  exceeding  sinfulness,  and  of  the  holy 
nature  of  God,  are  various  ;  but  the  Holy  Spirit  is 

30 


234  SERMON  XVIII. 

the  sole  agent,  which  effectually  applies  to  the  con- 
science and  heart  either  the  providence,  or  the  word 
of  God.  Some  are  most  deeply  affected  in  view  of 
the  death  of  a  fellow-mortal ;  some,  by  a  pungent 
sermon,  and  others,  by  a  simple  and  striking  remark 
made  in  common  religious  conversation.  But  they, 
who  neglect  the  appointed  means  of  grace,  practi- 
cally despise  the  official  work  of  the  Holy  Spirit,  and 
neglect  their  own  salvation.  In  making  light  of  the 
ordinances  of  the  gospel,  they  make  light  of  the  great 
agent,  who  alone  can  render  them  efficient  to  their 
spiritual  and  everlasting  welfare.  Yes,  reader,  or 
hearer,  if  you  hope  for  salvation,  and  are  not  found 
in  the  way  appointed,  you  are  sinning  presumptu- 
ously against  the  Spirit,  the  Comforter.  And  it  is 
evident,  that  all  those,  who  daily  neglect  the  means 
of  grace,  are  constantly  grieving  the  Holy  Spirit  of 
God. 

4thly.  The  Holy  Spirit  is  grieved,  when  mankind 
misapply  the  promises  of  the  gospel. 

The  sacred  scriptures  do  abound  with  very  pre- 
cious promises  ;  and  mankind  are  sometimes  deceiv- 
ed, by  applying  these  to  themselves  without  any  just 
groftnd.  To  those  Vv'ho  have  experienced  the  re- 
newing and  sanctifying  influences  of  the  Holy  Spirit 
they  become  yea  and  amen  !  But  they,  who  habit- 
ually resist  and  grieve  him,  are  not  interested  m  his 
consolations,  nor  in  the  promised  blessings  of  the 
gospel.  It  is  written,  "  Blessed  are  the  poor  in  spi- 
rit: for  theirs  is  the  kingdom  of  heaven.  Blessed 
are  they  that  mourn  :  for  they  shall  be  comforted. 
Blessed  are  the  tneek:  for  they  shall  inherit  the 
earth.  Blessed  are  they,  which  do  hunger  and  thirst 
after  righteousness  :  for  they  shall  be  filled."  But 
these  graces  are  not  the  plants  of  nature;  they  are 
the  fruit  of  the  indwelling  of  the  Holy  Spirit.  Hence 
the  promises  annexed  cannot  in  truth  be  applied  to 
those,  who  walk  in  the  paths  ofdisobedience.  They 
who  apply  the  promises  of  the  gospel  to  themselves, 
to  whom  its  threatnings  belong,  rest  on  a  false,  and 
not  on  a  well  grounded  hope,  and  are  building  on  a 


SKIIMON  XVIII.  235 

sandy  foundation.  Satan,  who  seekelh  only  the  ruin 
of  the  soul,  is  rejoiced  in  such  fatal  delusions.  But 
the  Holy  Spirit  of  grace,  and  truth,  and  salvation, 
is  grieved,  when  God  is  thus  dislionourcd,  and  man- 
kind deluded,  by  misapplying  the  promises  of  the 
gospel. 

5thly.  Believers  grieve  the  Holy  Spirit  of  God, 
when  they  distrust  the  divine  promises. 

The  exhortation  in  the  text  was  addressed  to  the 
followers  of  Christ.  When  a  friend  offends,  or  treats 
us  with  disrespect,  the  terra,  grief,  becomes  emphat- 
ical.  So  when  we  consider  the  Saviour  as  liable 
to  be  wounded  in  the  house  of  his  friends,  how  for- 
cible this  expostulation  of  the  Apostle  Paul  to  his 
brethren  of  the  Ephesians — "Grieve  not  the  Holy 
Spirit  of  God,  whereby  ye  are  sealed  unto  the  day 
of  redemption." 

It  is  the  privilege  of  those,  who  are  heirs  of  an  in- 
heritance above,  to  plead  the  gracious  promises  of 
the  gospel,  and  to  participate  in  its  unspeakable 
blessings.  And  in  the  eleventh  chapter  of  the  He- 
brews, we  have  the  record,  that  a  number  of  an- 
cient worthies  through  faith,  did  embrace  them,  and 
obtain  peculiarly  distinguished  blessings  from  hea- 
ven. How  is  it  for  the  honour  of  Zion,  that  believ- 
ers, through  their  pilgrimage  state,  walk  by  faith,  and 
not  by  sight,  manifesting  to  the  world  the  power  and 
excellence  of  the  gospel !  With  holy  confidence 
then  let  them  make  their  addresses  to  the  throne  of 
divine  grace,  and  plead  the  promises  and  faithful- 
ness of  a  covenant  keeping  God.  Instead  of  say- 
ing, where  is  the  promise  of  his  coming,  let  them 
pray  in  faith,  that  the  Lord  would  speedily  build  up 
Jerusalem,  his  chief  joy. 

Abraham  believed  against  hope,  and  obtained  a 
blessing.  That  is,  he  believed  steadfastly  in  the 
truth  and  faithfulness  of  the  divine  promise,  al- 
though to  human  view%  prospects  were  discourag- 
ing, apparently  against  him. 

The  prophet  Habakkuk  breaks  forth  in  the  fol- 
lowing beautiful  and  animated  strain :     "  Although 


236  SERMON  XVIII. 

the  fig-tree  shall  not  blossom,  neither  shall  fruit  be 
in  the  vine,  the  labour  of  the  olive  shall  fail,  and 
the  fields  shall  yield  no  meat ;  the  flock  shall  be 
cut  off*  from  the  fold,  and  there  shall  be  no  herd  in 
the  stalls  :  yet  I  will  rejoice  in  the  Lord,  I  will  joy 
in  the  God  of  my  salvation." 

The  Psalmist,  in  his  devotions,  makes  use  of 
similar  figurative  and  encouraging  expressions. 
"  The  Lord  is  my  shepherd,  1  shall  not  want.  He 
maketh  me  to  lie  in  green  pastures,  he  leadeth  me 
beside  the  still  waters.  He  restoreth  my  soul :  he 
leadeth  me  in  the  paths  of  rigliteousness  for  his 
name's  sake.  Yea,  though  I  walk  through  the  val- 
ley of  the  shadow  of  death,  I  will  fear  no  evil ;  for 
thou  art  with  me  ;  thy  rod  and  thy  staffs  they  com- 
fort me."  Such  are  the  proper  and  pious  exclama- 
tions of  believers  in  time  of  affliction,  even  whilst 
under  the  chastening  rod  of  their  heavenly  Father. 
But  they  who  distrust  the  divine  promises,  do  grieve 
the  Holy  S^pirit  of  God. 

Gthly.  The  Holy  Spirit  is  grieved,  when  believ- 
ers trust  in  the  means  of  grace  for  spiritual  com- 
fort, and  not  in  the  divine  agency  and  grace  of  God. 

As  mankind  are  naturally  prone  to  idolatry, 
so  the  renewed  soul  is  liable  to  confide  in  the  pri- 
vileges of  grace  and  salvation,  and  not  in  their  au- 
thor and  finisher.  Young  convert.^  are  apt  to  rely 
much  on  certain  means  as  ensuring  a  blessing,  and 
nothing  but  frequent  disappointment,  and  painful 
experience,  will  teach  them  to  trust  solely  to  the 
gracious  influence  of  the  Holy  Spirit,  to  render 
them  effectual  for  present  joy,  and  their  eternal 
salvation.  Persons,  who  have  been  awakened,  or 
converted,  under  the  ministration  of  the  word,  are 
ready  to  conclude,  that  should  they  again  hear  dis- 
courses from  the  same  preacher,  they  would  cer- 
tainly enjoy  much  of  the  presence  and  blessing  of 
God.  But  from  experience  they  are  taught,  that 
neither  a  godly  minister  nor  an  interesting  dis- 
course will  avail  for  their  spiritual  growth,  unless 
the  Holy  Spirit  accompany  the  word  spoken,  and 


SERMON  XVIII.  237 

seal  instruction  to  their  minds.  Some  do  even 
imagine,  tliat  should  they  only  be  in  the  same  seat 
in  which  they  have  often  been  seriously  impressed 
and  animated,  it  w^ould  secure  a  blessing.  Yea, 
even  the  closet,  though  greatly  neglected  by  many, 
may  be  idolized.  But  such  do  not  effectually  real- 
ize, "  Though  Paul  may  plant,  and  Apollos  water,  it 
is  God  who  giveth  the  increase."  Instead  of  look- 
ing away  through  all  mediums  to  the  great  Giver, 
they  pay  divine  homage  to  his  gifts.  Thus  they 
grieve  the  Holy  Spirit  of  God,  by  substitutiftg 
means  as  an  equivalent  to  his  divine  agency. 
Hence,  says  the  soul,  "  By  night  on  my  bed,  I 
sought  him  whom  my  soul  loveth;  I  sought  him, 
but  1  found  him  not.  I  will  rise  now,  and  go  about 
the  city  in  the  streets  and  in  the  broad  ways  ;  I  will 
seek  him  whom  my  soul  loveth  ;  I  sought  him,  but 
I  found  him  not."  And  why  ?  Believers  must  be 
taught  to  realize  that  there  is  a  divine  efficiency, 
when  the  privileges  of  the  gospel  prove  a  medium 
of  spiritual  blessings.  So  when  they  trust  in  the 
means  of  grace  themselves  for  spiritual  comfort, 
they  grieve  the  Holy  Spirit  of  God. 

Let  us  attend,  in  the  second  place,  to  the  conse- 
quences of  grieving  the  Holy  Spirit. 

1st.  Impenitent  sinners,  by  resisting  his  awaken- 
ing and  convicting  operations,  oppose  the-  only 
possible  efficient  agency  of  their  conversion  and 
salvation. 

As  the  blood  of  Christ  is  the  only  ground  of 
pardon  for  rebels  against  God,  so  the  Holy  Spirit 
is  the  sole  agent  to  make  any  willing  in  the  day  of 
his  power  to  repent  and  believe  the  gospel.  And 
he  may  be  resisted  and  grieved,  till  he  withdraw 
finally,  and  a  person  be  given  over  to  a  reprobate 
mind.  There  is  a  point  beyond  which  he  never  re- 
turns ;  but  the  Lord  says,  my  Spirit  shall  no  more 
strive  with  him.  In  vain,  then,  are  any  means,  for 
the  case  is  hopeless,  when  the  soul  is  given  over  to 
its  own  devices. 


238  SERMON  XVIII. 

Some  do  indeed  make  light  of  the  most  affect- 
ing movings,  and  the  most  solemn  warnings  of  the 
Holy  Spirit ;  but  they  trifle  with  the  great  gift  of 
gifts.  His  calls  to  the  sons  of  men  are  the  last 
efforts,  the  utmost  exertions  of  the  unbounded  grace, 
the  adoring  mercy,  and  astonishing  forbearance  of 
God  in  behalf  of  their  precious,  perishing,  immortal 
souls.  When  finally  forsaken  of  him,  the  terms, 
grace  and  mercy,  can  no  more  be  endearing  names 
to  them.  Hence  the  injunction,  "  Quench  not  the 
Spirit,"  is  of  momentous  weight. 

The  grace  of  God  may  have  limits,  as  it  relates 
to  individual  sinners.  And  when  the  Divine  Spi- 
rit affects  them  less  and  less  by  his  operations, 
difficulties  are  more  and  more  increased,  and  great- 
er obstacles  thrown  in  the  way  of  his  blessing  the 
truth  through  means  to  their  conversion.  Yet, 
sinner,  how  often  hast  thou  insultingly  replied  to 
him,  "  Go  thy  way  for  this  time  !"  And  what  if 
he  should  leave  you  wholly  to  yourself  t  When  it 
is  said  concerning  any  one,  Ephraim  is  joined  to 
his  idols,  let  him  alone,  there  remaineth  no  more 
sacrifice  for  sin,  but  the  mists  of  the  blackness  of 
darkness  for  ever.  And  O  !  wretched  state,  dread 
condition,  to  be  utterly  forsaken  and  abandoned  of 
the  Holy  Spirit  of  God !  How  careful  should 
mankind  be  not  to  resist  and  grieve  him,  lest  un- 
awares they  be  given  over  to  final  delusion,  and 
certain  destruction. 

2dly.  When  believers  grieve  the  Holy  Spirit  of 
God,  they  have  leanness  sent  into  their  souls. 

When  they  disregard  the  voice  of  the  heavenly 
messenger,  they  dry  up  those  comforts,  which  are 
tlie  springs  of  their  life,  and  their  chief  joy.  For 
them  not  to  obey  him,  is  to  extinguish  the  vital  ener- 
gies of  their  souls  ;  and  witli  their  own  hands  to 
smother  the  light  of  their  lamps.  Do  we  some- 
times behold  a  believer  as  a  barren  fig-tree,  appa- 
rently cumbering  the  ground,  and  would  we  know 
the  reason]   It  is,  that  he  has  so  grieved  the  Holy 


SERMON  XVIII.  239 

Spirit  of  God,  whereby  he  is  sealed  to  the  day  of 
redemption.  He  has  sapped  the  spring  of  all  his 
joys,  and  rendered  the  heavens  as  brass  over  his 
head.  Now  the  mildews  of  the  evening,  and  the 
chill  dews  of  the  morning,  nip  the  bud,  and  bliglit 
the  prospect  of  heavenly  fruit.  Divine,  solace  is 
withdrawn  ;  and  earth  appears  a  barren  wilder- 
ness. A  dreary  night  ensues ;  and  chilling  frosts 
benumb  the  soul.  Yea,  the  light  of  day  is  ex 
changed  for  the  tangible  darkness  of  Egypt.  The 
Christian  graces  wither,  and  seem  without  life; 
whilst  unfaithfulness,  distrust,  and  perhaps  despair, 
rise  up  in  their  stead.  The  soul  of  the  believer  is 
then  chastened  of  the  Lord,  and  must  continue  to 
experience  the  rod,  till  the  Holy  Spirit  cause  it  to 
return.  In  such  a  state  the  tempter  is  vigilant,  in 
hurling  his  fiery  darts  ;  and  though  he  cannot  des- 
troy, he  can  worry  and  annoy.  In  bitterness  and 
agony  of  soul  the  believer  in  the  dust,  as  the  Sav- 
iour on  the  cross,  is  constrained  to  exclaim,  "My 
God,  my  God,  why  hast  thou  forsaken  me  ?"  And 
although  darkness  may  endure  but  for  a  night ;  yet 
how  often  is  the  anxious  inquiry  made,  Lord,  is  thy 
mercy  clean  gone  for  ever?  Under  a  scorching 
sun,  and  for  the  want  of  timely  rain,  we  sometimes 
see  the  plants  and  the  leaves  of  the  trees  shrivel 
and  droop,  till  there  is  no  form  nor  comeliness  in 
them.  So  the  believer,  who  grieves  the  Holy  Spirit 
of  God,  and  who  for  a  time,  is  denied  his  vivifying 
influence,  becomes  unfruitful ;  and  instead  of  en- 
joying a  feast  of  fat  things,  has  leanness  sent  into 
his  soul. 

3dly.  When  believers  grieve  the  Holy  Spirit  of 
God,  they  give  occasion  to  the  enemy  to  triumph. 

Watchfulness  and  vigilance  prove  a  shield  against 
the  temptations  and  wiles  of  the  adversary ;  but  to  be 
unfaithful  is  to  quit  the  field,  and  at  once  to  grant  the 
victory.  The  Christian  warfare  cannot  be  success- 
fully maintained  without  sanctifying  influences  from 
on  high ;  and  when  the  great  agent  of  divine  influence 


240  SERMON  XVIIT. 

is  witlidrawn,  the  enemy  cometb  in  like  a  flood. 
It  is  the  sword  of  the  Spirit,  which  enables  the  be- 
liever to  quench  all  the  fiery  darts  of  the  wicked 
one  ;  and,  unless  he  wield  this  heavenly  and  divine 
weapon,  he  is  constantly  liable  to  be  taken  captive, 
Satan  is  rejoiced,  when  the  Holy  Spirit  is  grieved  ; 
for  he  then  expects  victory,  conscious  that  means 
are  not  effectual  against  his  stratagems.  So  let  be- 
lievers beware,  and  take  hoed,  lest  they  give  occa- 
sion to  the  enemy  to  triumph. 

4thly.  For  believers  to  grieve  the  Holy  Spirit  of 
God,  is  to  put  stumbling  blocks  before  the  world, 
and  to  be  in  the  way  of  tlie  salvation  of  souls. 

When  the  disciples  of  Christ,  by  their  lives  and 
conversation,  do  strikingly  reflect  the  light  and 
glory  of  the  gospel,  sinners  are  constrained  to  come 
to  him,  that  they  may  have  life.  But  when  they 
forsake  their  first  love  ;  when  they  scarcely  exhibit 
the  form  of  godliness,  and  not  its  power,  then  the 
prospect  of  the  enlargement  of  Zion  by  the  addi- 
tion of  converts,  is  gloomy  indeed.  If  believers 
do  not  enjoy  the  cheering  and  animating  influences 
of  the  Spirit  of  Grace,  how  small  the  encourage- 
ment, that  they  shall  be  the  happy  instruments  of 
the  conversion  and  salvation  of  any  of  their  fellow- 
men.  Through  their  lukewarmness  and  chillinsf 
influence,  the  kingdom  of  Satan  maybe  advanced, 
instead  of  the  kingdom  of  God's  dear  Son.  If 
their  zealous  and  godly  lives  may  prove  instrumen- 
tal for  the  salvation  of  souls ;  then  their  inactivity 
and  indifference  in  the  things  of  religion,  may  be 
the  occasion  why  some  are  lost,  and  not  saved. 
This  must  be  true,  or  the  blood  of  souls  would  not 
be  required  in  consequence  of  unfaithfulness. 

How  affectinof  and  solemn  the  thought,  that  if 
believers  would  be  faithful,  and  abound  in  all  the 
Christian  duties,  they  would  prove  a  savour  of  life 
unto  life  to  some  ;  whereas,  by  criminal  neglect, 
they  may  become  a  savour  of  death  unto  death. 
And  can  you,  Christian  friends,  endure  the  thought, 


SERMON  XVIII.  241 

that  one  soul  should  be  lost  through  your  neglect  1 
Can  you  with  indifference  behold  the  impenitent, 
thronging  the  road  to  ruin,  and  stumbling  over  your 
backs lidings  ?  Yes,  if  you  are  not  enlivened  by  the 
Spirit  of  Christ  you  can.  But  since  he  is  the  great, 
efficient  agent  for  the  conversion,  sanctification  and 
salvation  of  lost  man  ;  and  for  these  things  he  is  to 
be  inquired  of  by  the  house  of  Israel,  how  careful 
should  believers  be,  lest  they  grieve  the  Holy  Spirit 
of  God,  and  instead  of  being  a  light  to  the  world, 
be  an  hinderance  and  effectual  barriers  to  those, 
who  otherwise  would  enter  into  the  kingdom  of 
heaven. 

REFLECTIONS. 

1st.  In  the  light  of  this  subject  we  see,  that  im- 
penitent sinners  have  reason  for  mourning,  when 
they  behold  the  professors  of  religion  in  a  backslid- 
den state. 

When  the  members  of  any  church  do  generally 
grieve  the  Holy  Spirit  of  God,  the  prospect  of  a 
general  awakening  in  that  place  is  truly  darkened. 
The  contentions  and  misdoings  of  believers  are 
not  only  ground  for  their  own  deep  humiliation  ; 
but  they  should  cause  those  to  mourn,  who  have 
never  professed,  nor  embraced  the  gospel.  Would 
the  impenitent  not  oppose  their  own  salvation?  Let 
them  not  resist  and  grieve  the  spirit  themselves ;  and 
desire  also,  that  the  friends  of  the  Redeemer  enjoy 
much  of  his  life  giving  influence.  Then  a  life  of 
prayer  and  devotedness  to  God  will  be  manifest ;  yea, 
they  will  wrestle  in  prayer  for  a  divine  blessing,  till 
the  Lord  pour  out  his  Spirit,  and  build  up  his  church 
by  the  addition  of  numerous  converts.  Yes,  they 
who  have  never  experienced  the  joys  of  believing, 
have  a  deep  interest  in  this  subject,  and  particularly 
in  the  peace,  harmony,  and  engagedness  of  those 
who  love  the  Lord  Jesus  Christ  in  sincerity.  Let 
not  the  world,  at  any  time,  rejoice  in  the  low  estate 
of  the  church,  as  it  respects  either  her  numbers,  or 

31 


242  SERMON  XVIII. 

her  graces.  Impenitent  sinners,  you  should  rather 
weep  for  yourselves,  be  afflicted,  and  mourn  in  the 
bitterness  of  your  souls,  when  few  come  to  the  so- 
lemn feasts  of  Zion,  and  the  love  of  many  waxes 
cold. 

2dly.  How  should  there  be  one  heart  and  one 
voice,  that  the  Lord  would  quicken  his  people  and 
build  up  Jerusalem  ! 

This  would  be  for  the  joy  and  prosperity  of  be- 
lievers, and  for  the  furtherance  of  the  gospel.  If, 
with  an  audible  voice  from  heaven,  the  interroga- 
tion should  be  made  to  us,  "  Can  these  dry  bones 
live  ]"  We  might  answer  as  did  the  prophet,  "  O 
Lord  God  thou  knowest."  Unless  the  Holy  Spirit 
give  life,  we  might  add,  they  must  remain  in  spiritu- 
al death.  Unless  the  Lord  from  on  high  breathe 
on  them,  they  never  can  live. 

Then  let  it  be  our  united  petition  for  the  Holy 
Spirit  to  be  poured  out  yet  more  copiously  into  our 
own  hearts,  that  we  may  live  near  to  God.  Let  our 
kindred  and  friends,  the  church  and  the  world,  be  re- 
membered in  our  daily  petitions.  Are  we  now 
mourning  with  deep  contrition,  some  past  neglects, 
or  grievous  offences  ?  Then  may  we  double  our 
watchfulness  and  diligence  ;  and  give  up  our  hearts 
to  be  guided  by  the  Spirit  of  grace  and  truth.  He 
is  the  Spirit  of  life  ;  and  through  his  influence  we 
may  bid  defiance  to  the  fiends  of  darkness.  To 
this  end  may  our  united  petition  be,  Lord  ever- 
more give  us  of  this  spirit,  and  let  us  drink  of  the 
water  of  the  river  of  life,  that  we  may  never  thirst. 
Give  heed  to  the  kind  exhortation,  "  Grieve  not  the 
Holy  Spirit  of  God,  whereby  ye  are  sealed  unto  the 
day  of  redemption."     Amen. 


]flLlX» 


NEGLECT  OF  PRESENT  DUTY  THE  RUIN  OF  MAN. 


1  KINGS,  XX.  40. 

As  thy  servant  was  busy  here  and  there,  he  was  gone. 

Various  and  deeply  interesting  are  the  instruc- 
tions of  the  sacred  oracles.  The  revelation  which 
God  has  given,  is  both  glorious  and  worthy  its  au- 
thor, and  suited  to  the  condition  of  mankind.  On 
the  one  hand,  the  divine  character  is  exhibited  in 
all  its  glory  and  beauty ;  on  the  other,  that  of  man 
in  all  its  pollution  and  deformity.  The  great  de- 
sign of  divine  revelation  is  the  glory  of  God,  and 
the  salvation  of  man.  But,  in  order  to  this,  we 
may  see  the  propriety  of  those  facts  being  record- 
ed of  the  conduct  of  both  good  and  bad  men  ;  of 
the  faithful  and  unfaithful,  and  all  their  varied  cir- 
cumstances, to  be  a  terrour  to  evil  doers,  and  for  the 
praise  of  them  that  do  well.  Hence,  a  passage  of 
scripture  seemingly  indifferent  in  itself,  by  its  con- 
nexion becomes  momentously  interesting. 

The  words  of  the  text  are  the  account  of  a  man's 
negligence,  which  cost  his  life.  The  connexion  is 
solemn  and  instructive.  *'  And  a  certain  man  of 
the  sons  of  the  prophets,  said  unto  his  neighbour 
in  the  word  of  the  Lord,  Smite  me,  I  pray  thee. 
And  the  man  refused  to  smite  him.  Then  said  he 
unto  him,  Because  thou  hast  not  obeyed  the  voice 
of  the  Lord,  Behold,  as  soon  as  thou  art  departed 
from  me,  a  lion  shall  slay  thee.  And  as  soon  as 
he  was  departed  from  him,  a  lion  found  him  and 
slew  him.     Then  he  found  another  man,  and  said, 


244  SERMON  XIX. 

Smite  me,  I  pray  thee.  And  the  man  smote  him, 
so  that  in  smiting  he  wounded  him.  So  the  pro- 
phet departed,  and  waited  for  the  king  by  the  way, 
and  disguised  himself  with  ashes  upon  his  face. 
And  as  the  king  passed  by,  he  cried  unto  the  king; 
and  he  said,  Thy  servant  went  out  into  the  midst 
of  the  battle,  and  behold,  a  man  turned  aside  and 
brought  a  man  unto  me,  and  said,  Keep  this  man  ; 
if  by  any  means  he  be  missing,  then  shall  thy  life 
be  for  his  life,  or  else  thou  shalt  pay  a  talent  of 
silver.  And  as  thy  servant  was  busy  here  and 
there,  he  was  gone-  And  the  king  of  Israel  said 
unto  him,  So  shall  thy  judgment  be,  thyself  hast 
decided  it.  And  he  hasted  and  took  the  ashes 
away  from  his  face ;  and  the  king  of  Israel  dis- 
cerned him,  that  he  was  of  the  prophets.  And  he 
said  unto  him,  Thus  saith  the  Lord,  Because  thou 
hast  let  go  out  of  thy  hand  a  man  whom  I  appoint- 
ed to  utter  destruction,  therefore  thy  life  shall  go 
for  his  life,  and  thy  people  for  his  j)eople." 

By  this  account  we  are  taught,  that  to  be  busy 
about  remote  concerns,  to  the  neglect  of  immediate 
duty,  proves  the  destruction  of  man.  The  subject 
may  be  illustrated  with  great  variety  for  our  present 
and  future  well-being. 

1st.   The  common  calamities  of  idleness. 

As  it  respects  the  various  evils  of  civil  life,  the 
true  reason  to  be  assigned  is,  that  mankind  are  so 
much  busied  in  concerns  remote  from  their  present 
duty.  Society  is  burdened  by  manifold  evils,  be- 
cause so  many  are  busy  here  and  there  ;  and  for 
the  greater  part  of  their  time,  and  the  chief  part 
of  their  conduct,  no  satisfactory  account  can  be 
given.  Mankind  are  generally  busied  about  some- 
thing ;  and  if  it  be  not  for  good,  it  must  be  for 
evil.  Those  pursuits  which  cannot  be  for  the  be- 
nefit of  individuals  and  the  community,  must  be 
for  their  injury.  And  to  turn  aside  but  one  step 
from  what  is  consistent  with  known  duty,  is  to  en- 
ter a  course  which  may  end  in  lasting  disgrace  and 


SERMON  XIX.  245 

infamy.  When  the  mind  is  not  employed  with 
subjects  which  relate  to  immediate  duty,  a  person 
is  peculiarly  exposed  to  temptation.  To  be  busy 
here  and  there,  by  spending  much  of  our  time  in 
loitering  or  frivolous  pursuits,  is  to  be  in  danger  of 
some  destructive  vice  ;  of  intemperance,  profanity, 
theft,  or  lasciviousness,  and  to  an  unfeeling  mind 
and  abandoned  life.  Would  all  be  occupied  in 
some  of  the  varied  duties  of  life,  how  quickly 
would  bitter  animosities,  and  painful  and  lasting 
contentions  have  an  end  !  Why  are  our  prisons 
filled  with  malefactors?  Because  many  are  busy 
here  and  there,  contemplating  schemes  to  which 
duty  does  not  call,  and  inventing  projects  which 
are  not  their  true  interest.  Forgery  and  robbery 
so  often  take  place  on  the  account  of  some  who 
would  be  busy,  but  not  in  some  honest  calling. 
Why  are  locks  necessary  ]  For  fear  that  some 
would  be  busy  here  and  there,  from  motives  foreign 
from  present  duty.  The  same  reasoning  will  ac- 
count for  the  conduct  of  duelists« 

Would  the  person  under  the  gallows  assign  the 
true  reason  how  he  came  to  ascend  the  scaftbld  to 
be  a  spectacle  for  the  world,  he  would  tell  us  he 
first  embarked  in  some  trivial  pursuits,  aside  from 
the  path  of  duty  ;  and,  persisting  in  this  course  by 
a  climax  of  vices,  he  is  suspended  between  the  hea- 
vens and  the  earth.     Murder,  at  first,  was  far  from 
his  intentions ;  his   soul   even  shuddered    at  the 
thought  of  a  profligate  life,  and  of  abandoned  and 
desperate  attempts.     How  varied   the  vices  and 
evils  of  this  present  world  !     But  to  be  busy  about 
remote  concerns  to  the  neglect  of  immediate  duty, 
proves  the  destruction  of  man  in  his  present  state, 
as  it  respects  the  various  evils  of  civil  life. 
2dly.  Destitution  of  efythly  comforts. 
Negligence  and  trivial  pursuits,  instead  of  in- 
dustry and  economy,  cause  many  to  live  in  the  want 
of  the  conveniences  of  life.     Earthly  good  things 
must  not  be  accounted  our  chief  portion,  as  they 


246  SERMON  XIX. 

are  only  the  temporal  blessings  of  heaven.  Still 
no  person  of  reflection  can  be  insensible  how  desi- 
rable and  necessary  they  are  in  this  life,  both  for 
usefulness  and  comfort.  Although  they  are  only 
temporal  gifts,  yet  they  are  essential  for  our  subsist- 
ence and  for  the  support  of  society.  Hence,  we 
are  not  only  to  desire  them,  bat  to  labour,  and  by 
all  prudent  means,  endeavour  to  procure  them.  In 
time  of  health,  property  is  desirable,  that  we  may 
have  a  competence,  bear  our  part  in  the  support  of 
religious  institutions,  and  contribute  to  the  support 
of  the  poor  and  needy,  and  to  the  necessities  of  the 
sick  and  distressed.  And  how  culpable  must  that 
person  be,  who  by  idleness  or  prodigality,  has  ren- 
dered himself  unable  to  discharge  such  offices  of 
humanity  !  Sin  lieth  at  the  door  of  him  who  will 
be  busy  here  and  there,  in  pursuits  remote  and  in- 
consistent with  his  temporal  interest. 

If  the  time  and  means  for  accumulating  earthly 
goods  be  mispent,  how  can  we  comply  with  the  kind 
exhortation,  "  Make  to  yourselves  friends  of  the  mam- 
mon of  unrighteousness  ?"     Without  the  means  of 
relieving  the  necessities  of  the  afflicted,  how  can  we 
succour  them  ?     To  endure  a  distressing  and  lin- 
gering sickness,  or  to  bear  the  infirmities  peculiar  to 
old  age,  and  at  the  same  time  to  be  destitute  of  the 
comforts  requisite  to  such  a  state,  through  former 
indolence  or  extravagance,  must  fill  the  mind  with 
keen  reflection  and  painful  reproaches.     Youth  is 
the  season  peculiarly  favourable  to  a  preparation 
and  beginning,  to  accumulate  the  varied  blessings 
of  life.     But  parents,  who  are  the  instruments  of 
bringing  their  children  into  the   world,  are  bound 
to  make  suitable  provision  for  their  several  wants. 
Hence  says  the  Apostle  Paul,  "  The  children  ought 
not  to  lay  up  for  the  parents,  but  the  parents  for 
the  children."      Instead  of  this,  however,  we  be- 
hold some  profusely  squander  wealth,  and  waste 
their  fortunes;  and  others,  who  are  too  indifferent 
to  exert  themselves  for  their  children's  welfare. 


SERMON  XIX.  247 

They  are  busy  here  and  there,  but  their  daily  em- 
ployments are  wholly  incompatible  with  the  peace 
and  prosperity  of  their  families.     How  should  a 
parent's  heart  be  pained  at  the  thought  of  having 
his  children  dependant  on  others  for  support,  when 
his  own  misconduct  is  the  chief  cause  of  such  de- 
pendance!     Then  may  industry  and  economy  wit- 
ness our  conduct ;  that  negligence  and  trivial  pur- 
suits may  not  cause  us  to  live  in  the  want  of  the 
conveniences  of  life,  and  prove  the  ruin  of  our  in- 
terests   as  it  respects  the  temporal  blessings  of 
heaven. 

3dly.  Mental  improvement  forbids  that  we  be 
busy  about  remote  concerns,  to  the  neglect  of  im- 
mediate duty. 

It  depends  upon  our  own  exertions,  whether  our 
minds  be  employed  in  treasuring  up  trivial  and  vain 
ideas,  or  those  which  are  interesting  and  useful. 
Some  are  busy  here  and  there  in  the  pursuit  of 
knowledge,  which  cannot  benefit  themselves  nor 
others,  instead  of  that  which  is  worthy  to  be  remem- 
bered and  communicated.     But  how  important  that 
the  several  faculties  of  the  mind  be  exerted  on  sub- 
jects suited  to  the   dignity  of  its  rational  nature, 
that  sensual  and  sinful  thoughts  be  not  intruding  ! 
Youth  is  the  season  peculiarly  favourble  to  mental 
improvement ;  for  then,  with  the  growth  of  the  ani- 
mal frame,  the  mind  is  capable  of  the  greatest  ex- 
pansion.    If  this  precious  season  be  unimproved, 
the  intellectual  nature  must  sustain  a  loss  which  no 
future  exertions  can  possibly  retrieve.     Then  may 
diligence  and  a  seasonable  attention  to  study  and 
reflection,  refine  the  mind  and  enlarge  the  under- 
standing.    Let  virtuous   principles  and   habits  be 
instilled  into  the  minds  of  children,  lest  they  indulge 
in  tliose  that  are  vicious.     The  mind,  like  a  field 
that  is  uncultivated,  is  liable  to  be  overgrown  with 
thorns  and  briers,  which,  when  deeply  rooted  and 
wide  spread,  can  scarcely  be  eradicated.     May  our 
adorning  be  that  of  the  inner  man,  that  the  mental 


248  SERMON  XIX. 

powers  be  invigorated  and  brightened,  and  not 
stupified  and  darkened. 

4thly.  To  guard  against  errour  and  delusion. 

Mankind  should  not  be  busy  about  remote  con- 
cerns, to  the  neglect  of  present  duty,  lest  they  in- 
sensibly fall  into  a  state  of  skepticism  and  infidelity. 
Errour  is  calculated  to  bewilder  the  mind,  and 
gradually  to  efface  the  impressions  of  truth.  For 
this  reason,  young  persons  should  avoid  the  reading 
of  books  of  infidelity  as  they  would  the  poison  of 
asps ;  and  they  should  turn  away  from  skeptical 
conversation,  as  from  an  adder  that  would  bite  them. 
The  allurements  of  falsehood  under  the  appearance 
of  truth,  whether  from  Satan  ©r  his  agents,  will,  in 
the  end,  bite  like  a  serpent  and  sting  like  an  adder. 
But  we  are  apt  to  be  deceived  and  embrace  delu- 
sions, when  in  quest  of  that  knowledge  which  edi- 
fieth  not,  but  puffeth  up.  Would  we  conscientiously 
and  prayerfully  seek  for  truth  as  forbidden  treasures, 
we  should  be  alarmed  at  the  appearance  of  false- 
hood and  delusion,  and  contend  earnestly  for  the 
faith  once  delivered  to  the  saints.  To  be  busy  here 
and  there,  by  reading  books,  or  hearing  conversa- 
tion which  is  unprofitable  and  inconsistent  with  im- 
mediate duty,  is  one  step  towards  fatal  delusion. 
The  conversation  of  that  company  which  would 
treat  witli  levity  the  gospel  of  Christ,  breathes  a 
poison  deadly  to  the  soul.  Then  may  we  beware 
and  take  heed  to  our  ways,  that  we  be  not  busy 
about  remote  concerns,  to  the  neglect  of  immediate 
duty,  lest  infidelity  and  skepticism  prove  our  ruin. 

5thly.  To  mispend  youthful  days,  is  highly  dan- 
gerous. 

Mankind  should  not  be  busy  about  remote  con- 
cerns, to  the  neglect  of  immediate  duty  ;  but  in  ear- 
ly life  should  make  religion  their  main  business,  or 
they  will  experience  a  great  loss  through  the  whole 
of  their  existence.  Youth  is  emphatically  the  gold- 
en period  of  life  ;  and  the  season  peculiarly  favour- 
able for  obtaining  an  interest  in  the  rich  bless- 


SERMON   XIX.  249 

ings  of  the  gospel.  Then  the  mind  is  most  sus- 
ceptible of  serious  and  lasting  impressions ;  and 
they  who  seek  religion  early,  are  encouraged  by 
promises  peculiar  to  themselves.  Habits  of  resist- 
ing the  truth,  and  neglecting  the  various  means  of 
grace,  are  not  then  formed,  as  in  riper  years.  Those 
peculiar  discouragements  and  difficulties,  which  are 
common  to  a  more  advanced  life,  do  not  set  them- 
selves in  array  to  dissuade  from  the  work.  But 
alas !  how  venturesome,  if  not  fatal,  to  pass  this 
period  of  existence,  and  not  attend  to  the  one  thing 
needful !  The  greater  part  of  those  who  pass 
the  morning  of  their  lives  in  impenitence,  give  no 
evidence,  when  their  sun  sets,  that  they  are  recon- 
ciled to  God  through  the  death  of  his  Son.  Sad 
reflection !  to  be  on  the  decline  of  life,  before  the 
work  for  eternity  is  begfun  !  And  of  the  few  who 
are  constrained  in  middle  age  to  walk  in  newness 
of  life,  how  are  their  hearts  pained  when  they  re- 
flect, that  in  their  youth  they  were  busy  here  and 
there ;  but  were  not  then  immediately  and  solici- 
tously engaged  to  secure  the  salvation  of  their 
souls  !  They  grieve  and  lament,  that  the  bloom  of 
life  was  spent  in  the  paths  of  folly  and  devicas  of 
Satan ;  and  not  in  the  ways  of  wisdom  and  service 
of  God.  And  their  evidence  that  they  are  the  sub- 
jects of  renewing  and  saving  grace,  is  not  generally 
so  firm  and  bright  as  that  of  those  who,  by  a  pious 
and  godly  life,  remember  their  Creator  in  the  days 
of  their  youth. 

Moreover,  a  life  of  early  piety  and  devotedness 
in  the  cause  of  Christ,  will  reap  a  more  glorious 
recompense  of  reward  in  eternity,  than  will  the 
mere  remains  of  life  spent  in  his  service.  This 
must  be  true,  if  the  reward  be  according  to  the 
works.  A  life  of  engagedness  for  the  advance- 
ment of  the  Redeemer's  kingdom,  particularly  that 
of  youth  and  health,  is  more  for  the  honour  and 
glory  of  God,  than  it  is  to  serve  him  only  in  the 
decline  of  life.     Then  let  not  yduth  spend  their 

32 


250  SERMON  XIX. 

golden  moments  in  remote  concerns,  and  the 
ways  of  vanity  ;  but  in  the  fear  of  the  Lord,  which 
is  the  beginning  of  wisdom.  Thus  may  they  reap 
peculiar  blessings  both  in  time  and  in  eternity.  But 
if  they  refuse,  they  forsake  their  own  mercies ;  they 
turn  away  from  their  dearest  interest.  If  they  neg- 
lect immediate  duty,  for  the  sake  of  any  foreign 
pursuit,  they  are  treasuring  up  sorrow,  and  throw- 
ing barriers  in  the  way  of  their  own  salvation. 
Let  them  not  be  busy  about  remote  concerns,  to  the 
neglect  of  their  immortal  interest ;  but  in  early  life 
make  religion  their  main  business,  or  they  will  ex- 
perience a  great  loss  through  the  whole  of  their 
existence. 

6thly.  If  believers  be  busy  about  remote  concerns 
to  the  neglect  of  present  duty,  they  mar  their 
own  peace,  and  pierce  themselves  with  many 
sorrows. 

As  an  encouragement  for  them  to  abound  in 
every  Christian  duty,  the  joys  of  religion  are  gene- 
rally apportioned  to  their  faithfulness.  They 
who  daily  keep  the  great  end  of  their  calling  and 
profession  in  view,  by  their  walking  with  God,  an- 
ticipate some  of  the  joys  of  heaven,  upon  earth. 
But  as  a  chastisement  for  unfaithfulness,  they  that 
wander  feel  the  rod.  They  who  are  busy  here  and 
there,  in  some  pursuit  remote  from  duly,  do  not 
experience  the  smile,  hut  the  frown  of  heaven. 
Like  rebellious  Israel  of  old,  some  who  profess  the 
gospel  of  Christ,  seem  bent  on  going  astray.  Such 
do  not  only  blight  their  fair  prospects,  but  they  ren- 
der their  path  a  dreary  wilderness,  instead  of  that 
of  the  just,  that  shineth  more  and  more  unto  the  per- 
fect day.  Instead  of  their  candle  shining  as  with  the 
effulgence  of  noon,  it  scarcely  appears  as  the  dim 
light  of  a  taper.  When  believers  are  watchful, 
and  faithful,  their  souls  enjoy  a  feast  of  fat  things. 
But  when  they  depart  from  the  law  of  life,  they 
wander  over  barren  mountains,  or  sandy  deserts, 
where   are   no  cooling  shades  nor  living  springs. 


SERMON  XIX.  251 

How  cliilled  the  aflections,  how  fotmal  the  conver- 
sation, and  sad  the  experience  of  believers,  who 
leave  their  first  love,  and  neglect  their  immediate 
duty ! 

7thly.  If  believers  be  busied  about  remote  con- 
cerns, to  the  neglect  of  present  duty,  they  are  in 
danger  of  falling  into  grievous  sins. 

The  renewal  of  the  heart  by  grace,  is  no  security 
against  sin,  without  resisting  temptation  and  watch- 
ing unto  prayer.  Although  saints  are  kept  by  the 
power  of  God,  through  faitli,  unto  salvation ;  yet 
they  must  watch  and  pray,  and  attend  to  their  im- 
mediate duty,  lest  they  step  into  some  forbidden 
path,  and  greatly  dishonour  his  name.  Noah,  the 
preacher  of  righteousness,  busied  about  remote 
concerns,  falls  into  shameful  intoxication.  Moses, 
the  meekest  of  men,  the  moment  he  neglects  pre- 
sent duty,  speaks  unadvisedly  with  his  lips.  Aaron, 
the  priest,  straying  step  by  step,  is  persuaded  to 
make  a  golden  calf.  The  prophet  Jonah,  turning 
aside  from  duty,  attempts  to  flee  from  the  presence 
of  his  Maker ;  and  after  a  merciful  deliverance,  he 
replies  with  presumption.  David,  the  man  after 
God's  own  heart,  forgetting  his  honour  and  duty, 
commits  adultery,  and  then  is  guilty  of  murder.  Pe- 
ter, the  ready  follower  of  Christ,  by  turning  aside 
a  little,  unexpectedly,  with  an  oath,  denies  his  Lord 
and  Master.  What  stains  in  these  characters ! 
What  dishonour  to  the  cause  of  religion !  And 
would  believers,  at  the  present  day,  not  wound  their 
own  souls  and  the  cause  which  they  have  espoused, 
by  some  heinous  transgression,  let  them  be  careful 
not  to  neglect  their  immediate  duty. 

8thly.  To  be  busy  about  remote  concerns,  to  the 
neglect  of  present  duty,  proves  the  final  destruction' 
of  many  of  the  human  race. 

Mankind  have  immortal  souls  committed  to  their 
care,  which  they  are  forbidden  to  neglect  upon  the 
pain  of  death.  They,  who  are  busy  here  and  there, 
till  they  lose  their  souls,  will  experience  an  irrepar- 


252  SERMON  XIX. 

able  loss.  As  the  man  was  unable  to  pay  the  talent 
of  silver  as  a  ransom  for  his  life,  so  they  will  ever 
be  unable  to  pay  the  uttermost  farthing,  or  to  re- 
deem their  souls  from  the  curse  of  the  law.  Al- 
though heaven  is  at  an  infinite  remove  in  conse- 
quence of  sin  ;  yet,  through  the  atonement  of  Christ 
and  the  means  of  grace,  it  is  possible  to  be  obtain- 
ed. Notwithstanding,  it  may  be  lost ;  and  some, 
instead  of  eternal  life,  reap  eternal  death.  Not  only 
open  vice,  but  the  neglect  of  immediate  duty,  the 
neglect  of  the  great  salvation,  proves  the  final  ruin 
of  many. 

Let  us  again  call  to  mind  the  words  of  the  text, 
"  And  as  thy  servant  was  busy  here  and  there,  he 
was  gone."     It  does  not  appear,  that  the  man  was 
busy  in  sinful  or  unlawful  pursuits  ;  but  he  neglected 
safely  to  guard  and  keep  the  one  delivered  into  his 
custody ;  and  for  the  safe  keeping  and  delivery  of 
whom  he  was  responsible,  even  at  the  expense  of 
his  own  life.     While  he  was  engaged  in  other  pur- 
suits of  less  solemn  importance,  the  prisoner  made 
his  escape.    Just  so,  many  lose  their  souls  by  seek- 
ing mere  trifles,  instead  of  striving  to  enter  in  at  the 
strait  gate.     Instead  of  engaging  with  seriousness 
in  immediate  duty,  which  is  of  the   greatest  mo- 
ment ;  they  would  be  busy  here  and  there  in  re- 
mote concerns,  till  they  think  it  a  convenient  sea- 
son.    The  gospel  is  committed  to  them ;  and  they 
are  charged  to  keep  it  unto  the  day  of  Jesus  Christ. 
But  when  the  Holy  Spirit  urges  to  immediate  duty, 
whether  of  repentance,   prayer,   or    perseverance, 
how  do  some  resort  to  remote  concerns  ;  perhaps 
to  a  social  circle,  a  pleasing  anecdote,  or  some  no- 
vel !     Instead   of  making   the  word  of  God  their 
guide,  they  follow  the  fancies  of  a  lively  imagina- 
tion.    In  times  of  general  awakenings,  while  some 
engage  with  all  diligence,  through  divine  grace,  to 
work  out  their  own   salvation  with  fear  and  trem- 
bling;  others,  with  unremitting  perseverance,  work 
out  their  own  destruction.     They  suffer  some  pur- 


SERMON  XIX.  253 

suit,  remote  from  the  great  end  of  their  being,  to 
engage  their  attention,  till  death  comes  upon  them 
unawares,  and  they  arc  destroyed  suddenly,  and 
that  without  remedy.  Thus  their  souls  are  gone  ; 
gone  to  the  region  of  darkness  and  the  perdition 
of  the  ungodly.  Would  they  in  time  have  laid 
their  dearest  interest  to  heart,  they  would  not,  with 
consternation  in  eternity,  lament  their  criminal  neg- 
lect. How  solemn  the  fact !  how  alarming  the 
truth  !  that  the  being  busy  about  remote  concerns, 
to  the  neglect  of  present  duty,  proves  the  final  de- 
struction of  many  of  the  human  race  ! 

REFLECTIONS. 

1st.  Adam,  or  reader,  where  art  thou  ? 

This  subject  naturally  suggests  the  inquiry  to 
each  one  of  us.  Where  am  I,  what  am  I  doing,  and 
whither  am  I  going  ?  Am  I  at  my  proper  station, 
in  the  pursuit  of  secular  concerns,  and  attendance 
on  religious  duties  ?  Am  I  engaged  in  those  pur- 
suits which  become  a  rational,  accountable,  and  im- 
mortal being  ]  Am  I  travelling  in  the  strait  and 
narrow  way  of  immediate  duty  wdiich  leadeth  to 
life,  or  in  the  broad  road  of  remote  concerns,  which 
leads  to  death  ? 

2dly.  We  may  see  how  important  it  is  to  shun 
the  very  appearance  of  evil. 

To  resist  the  first  risings  of  temptation,  is  easy; 
but  to  parley  with  the  tempter,  till  by  his  wiles  he 
place  his  fascinating  baits,  and  exhibit  sin  in  all 
its  deceitful  and  alluring  charms,  is  dangerous,  and 
yielding  to  his  power.  Thus  the  soul  is  led  his 
willing  captive.  As  birds,  exposed  to  the  fascina- 
tions of  a  serpent,  if  they  first  take  the  alarm,  make 
their  escape.  But,  if  they  listen  to  his  deadly 
wiles  and  fatal  enchantments,  instead  of  flying 
away,  they  first  make  eccentrick  flights,  next  come 
near  and  hover  around  him,  then  lose  the  power  of 
flight;  and  with  a  few  feeble  flutters,  fall  a  victim 
to  their  devouring  enemy.     So  is  it  fatally  perni- 


254  SERMON  XIX. 

cious  to  the  soul  to  give  heed  to  the  suggestions  of 
Satan,  and  not  resist  his  deadly  cunning  and  delu- 
sive schemes,  v^^hen  first  perceived.  At  first,  re- 
sistance is  not  difficult ;  but  if  we  hearken  to  the 
great  deceiver,  as  to  some  kind  angel,  we  fall  a  prey 
to  his  delusions  and  power. 

odly.  We  may  behold  the  astonishing  goodness 
and  compassion  of  God,  in  giving  a  divine  revela- 
tion to  man. 

The  sacred  volume  not  only  makes  known  that 
the  door  of  heaven  is  opened  for  lost  man,  but 
with  the  most  friendly  cautions  and  warnings,  it 
reveals  the  hidden  dangers  which  beset  the  hea- 
venly road.  In  tender  mercy,  counsels  of  wisdom 
and  salutary  admonitions  are  given,  that  the  wan- 
dering may  return,  and  the  weary  soul  find  rest. 
No  suitable  instruclion  is  withhold  ;  and  all  that  is 
encouraging  and  endearing,  invites  us  to  walk  in 
the  way  of  salvation. 

4thly.  This  subject  presents  every  possible  en- 
couragement to  attend  to  the  concerns  of  imme- 
diate duty. 

This  is  the  proper  way  to  secure  the  comforts 
of  this  life,  to  promote  our  present  peace  and 
highest  enjoyment  upon  earth.  Present  duty  is 
immediately  and  inseparably  connected  with  the 
dearest  interest  of  our  fellow-men,  and  by  reci- 
procation to  double  our  own  joys.  And  as  to  those 
joys  which  are  on  high,  the  faithful  discharge  of 
our  duty  towards  God  and  man,  will  reaj)  endless 
and  increasing  felicity.  The  evils  of  life,  and 
those  of  futurity  forbid  us  to  be  busy  about  remote 
concerns.  But  cheering  prospects  for  time,  and 
unspeakable  blessings  for  eternity,  are  the  reward 
of  well  doing,  and  should  inspire  that  our  employ- 
ments and  enjoyments  be,  in  attending  to  the  con- 
cerns of  immediate  duty,  and  preparing  for  immor- 
tal glory.     Amen. 


SERMON  XX. 


THE  PATH  OF  HUMAN  HAPPINESS. 
PSALM  IV.  6. 

There  he  many  that  say^  Who  will  show  us  any  good  9 

The  desire  of  happiness  is  connatural  to  the  minds 
of  intelligent  beings.  All  men  wish  to  be  happy, 
notwithstanding  so  many  pursue  courses  utterly 
inconsistent  with  the  attainment  of  this  desirable 
end.  Whether  mankind  be  holy  or  sinful ;  whe- 
ther they  walk  in  the  strait  and  narrow  way  that 
leadeth  to  life,,  or  in  the  broad  road  that  leads  to 
death,  they  are  inquiring  after  happiness.  This  is 
an  object  truly  worthy  of  their  pursuit,  and  there 
is  but  one  higher  or  more  noble  motive  which  can 
inspire  the  human  breast.  Moral  fitness,  or  the 
seeking  to  know  and  to  do  the  will  of  God  so  as  to 
promote  the  greatest  good  of  his  moral  kingdom, 
is  the  most  glorious  principle  by  which  man  can  be 
excited  to  action.  Such  a  sentiment  and  excite- 
ment are  the  dignity  of  human  nature  ;  a  royal  dia- 
dem to  crown  the  head  of  man.  But  all  are  not 
thus  nobly  influenced. 

The  Psalmist  says,  "  There  be  many  that  say, 
Who  will  show  us  any  good  ?"  Perhaps  the  true 
import  of  this  expression  is,  Many  inquire  after 
happiness,  without  knowing  what  it  is,  or  seeking 
where  it  may  be  found.  They  may  desire  any  en- 
joyments of  n  worldly  and  sensual  nature,  and  be 
willing  to  pursue  any  courses  for  self-gratification. 
Such  would  delight  in  any  object  or  pursuit,  that 
would  afford  even  sinful  pleasures.     The  inquiry 


256  SERMON  XX. 

may  be,  What  earthly  or  created  good,  when  rightly 
pursued,  will  promote  human  happiness  ?  Some, 
when  they  make  the  interrogation,  "  Who  will 
show  us  any  good  ?"  would  convey  this  idea.  That 
none  but  God  can  satisfy  the  desires  of  an  immor- 
tal mind. 

In  the  prosecution  of  this  subject,  my  object  is  to 
point  out  the  path  of  human  happiness. 

In  the  world  above,  all  arc  completely  happy ; 
but  in  the  present  state,  happiness  is  variously  dis- 
tributed, and  in  general  according  to  the  propriety 
and  uprightness  of  the  moral  conduct.  Hence  the 
present  and  future  prospects  of  human  beings  de- 
pend much  upon  themselves,  or  upon  a  wise  and 
faithful  improvement  of  means  and  talents.  But 
suffer  me  first  to  present  the  reader  with  some  ob- 
servations from  Sterne  on  this  subject. 

"  The  great  pursuit  of  man  is  happiness,  which  is 
the  first  and  strongest  desire  of  his  nature.  In 
every  stage  of  his  life  he  searches  for  it,  as  for  hid 
treasure.  He  courts  it  under  a  thousand  difterent 
shapes  ;  and  though  perpetually  disappointed,  still 
persists,  runs,  and  inquires  for  it  afresh  ;  asks  eve- 
ry passenger,  who  comes  in  his  way,  Who  will  show 
him  any  good  ?  who  will  assist  him  in  the  attain- 
ment of  it,  or  direct  him  to  the  discovery  of  this 
great  end  of  all  his  wishes  ? 

"  He  is  told  by  one,  to  search  for  it  among  the 
more  gay  and  youthful  pleasures  of  life  ;  in  scenes 
of  mirth  and  sprightliness,  where  happiness  ever 
presides,  and  is  ever  to  be  known  by  the  joy  and 
laughter  which  he  will  see,  at  once,  painted  in  her 
looks. 

"  A  second,  with  a  graver  aspect,  points  to  the 
costly  dwellings  which  pride  and  extravagance  have 
erected  ;  tells  the  inquirer,  that  the  object  of  which 
he  is  in  search,  resides  there  ;  that  happiness  lives 
only  in  company  with  the  great,  in  the  midst  of 
much  pomp  and  outward  state  ;  that  he  will  easily 
find  her  out  by  the  fineness  and  costliness  of  her 


SERMON  XX.  257 

dress ;  by  the  great  luxury,  the  expense  of  equip- 
age and  furniture,  with  which  she  is  always  sur- 
rounded. 

The  miser  blesses  God — wonders  how  any  one 
would  mislead  and  wilfully  put  him  upon  so  wrong 
a  path ;  is  convinced  that  happiness  and  extrava- 
gance never  dwelt  under  the  same  roof;  that  if  he 
would  not  be  disappointed  in  his  search,  he  must 
look  into  the  plain  and  thrifty  dwelling  of  the  pru- 
dent man,  who  understands  the  worth  of  money, 
and  cautiously  lays  it  up  against  an  evil  day.  ~He 
is  persuaded  that  it  is  not  the  prostitution  of  wealth 
upon  the  passions,  or  the  parting  with  it  at  all,  that 
constitutes  happiness,  but  that  it  is  the  keeping  of 
it  together,  and  the  holding  of  it  fast  to  him  and 
his  heirs  for  ever,  which  are  the  chief  attributes 
that  form  this  great  idol  of  human  worship,  to  which 
so  much  incense  is  offered  up  every  day. 

The  epicure,  though  he  easily  rectifies  so  gross  a 
mistake,  yet  at  the  same  time,  plunges  him,  if  pos- 
sible, into  a  greater  ;  for,  hearing  the  object  of  his 
pursuit  to  be  happiness,  and  knowing  of  no  other 
enjoyment  than  what  is  seated  immediately  in  the 
senses  ;  he  sends  the  inquirer  there,  tells  him  it  is 
in  vain  to  search  for  it  elsewhere,  than  where  nature 
herself  has  placed  it,  even  in  the  gratification  of  the 
appetites,  which  are  given  us  for  that  end.  And  in 
a  word,  if  he  will  not  take  his  opinion  in  the  mat- 
ter, he  may  trust  the  word  of  a  much  wiser  man, 
who  has  assured  us,  that  there  is  nothing  better  in 
this  world  than  that  a  man  should  eat,  and  drink, 
and  rejoice  in  his  works,  and  make  his  soul  enjoy 
good  in  his  labour,  for  that  is  his  portion. 

But  to  rescue  him  from  this  sensual  experiment, 
ambition  takes  him  by  the  hand,  leads  him  forth 
into  the  world,  shows  him  all  the  kingdoms  of  the 
earth,  and  the  glory  of  them  ;  points  out  the  many 
ways  of  advancing  his  fortune,  and  raising  himself 
to  honour  ;  lays  before  his  eyes  all  the  charms  and 
bewitching  temptations  of  power ;  and  then  asks, 

33 


258  SERMON  XX. 

if  there  can  be  any  happiness  in  this  life  like  that 
of  being  caressed,  courted,  flattered,  and  followed  1 

To  close  all,  the  philosopher  meets  him  bustling 
in  the  full  career  of  his  pursuit ;  stops  him,  tells 
him  if  he  is  in  search  of  happiness,  he  is  far  gone 
out  of  his  way.  The  fullest  assurance  is  given  that 
this  goddess  has  long  been  banished  from  noise 
and  tumults,  where  no  rest  could  be  found ;  has 
fled  into  solitude,  far  from  all  commerce  of  the 
world.  In  a  word,  if  he  would  find  her,  he  must 
leave  this  busy  and  intriguing  theatre,  and  go  back 
to  that  peaceful  scene  of  retirement  and  books, 
from  which  he  at  first  set  out.  Alas,  how  often 
does  man  run  the  round  of  this  circle !  try  all  ex- 
periments, and  generally  sit  down  weary  and  dis- 
satisfied with  them  all  at  last,  in  utter  despair  of  ever 
accomplishing  what  he  wants,  not  knowing  to  what 
to  trust,  after  so  many  disappointments,  nor  where 
to  lay  the  fault ;  whether  in  the  incapacity  of  his 
own  nature,  or  the  insufficiency  of  the  enjoyments 
themselves. 

'*  In  this  uncertain  and  perplexed  state,  without 
knowing  which  way  to  turn,  or  where  to  betake 
ourselves  for  refuge,  so  often  abused  and  deceived 
by  the  many  who  pretend  thus  to  do  good.  Lord, 
says  the  Psalmist,  lift  up  the  light  of  thy  counte- 
nance upon  us.  That  is,  send  us  some  rays  of  thy 
grace  and  heavenly  wisdom,  in  this  benighted  search 
after  happiness,  to  direct  our  goings  in  the  sure 
path.  O !  let  us  not  wander  for  ever  without  a 
guide  in  this  dark  region,  in  endless  pursuit  of  our 
mistaken  good,  but  enlighten  our  eyes  that  we  sleep 
not  in  death.  Open  to  them  the  comforts  of  thine 
holy  word,  lift  up  the  liglit  of  thy  countenance  upon 
us,  and  make  us  know  the  joy  and  satisfaction  of 
living  in  the  true  failh  and  fear  of  Thee,  wliich 
alone  can  carry  us  to  this  haven  of  rest  where  true 
joys  are  to  be  found  ;  and  which  will  at  length  not 
only  answer  all  our  expectations,  but  satisfy  the 
most  unbounded  of  our  wishes  for  ever  and  ever." 


SERMON  XX.  259 

Having  selected  these  interesting  remarks,  let  us 
attend  directly  to  the  examination  of  the  present 
subject,  which  will  lead  us  in  the  right  way  in  our 
pursuit  after  happiness,  as  we  are  instructed  from 
the  oracles  of  divine  truth. 

1st.  The  restraining  and  governing  of  unruly 
passions,  is  a  necessary  step  for  those  that  would 
be  happy. 

The  active  principles  of  human  nature,  if  they 
be  in  subordination  and  properly  exercised,  become 
springs  to  exertion  and  sources  of  enjoyment ;  but 
if  they  be  unrestrained,  and  rage  with  violent  im- 
pulse, they  will  render  a  man  wretched.  To  have 
the  government  of  one's  self,  is  to  lead  a  peaceable 
and  quiet  life,  and  enjoy  a  serene  day  ;  but  the  man 
who  does  not  restrain  his  sinful  passions,  is  like  the 
troubled  sea,  whose  waters  cast  up  mire  and  dirt. 
Says  Solomon  in  his  Proverbs,  "  He  that  hath  no 
rule  over  his  own  spirit,  is  like  a  city  that  is  broken 
down  and  without  walls."  Such  a  one  is  liable  to 
be  overcome  by  every  enemy ;  for  he  is  exposed  to 
constant  assaults,  and  has  his  mind  continually  ruf- 
fled. How  does  every  malicious  man  disturb  his 
own  peace,  and  become  a  wretched  prey  to  every 
designing  intruder !  While  others  are  fanned  by  a 
pleasant  gale,  and  cheered  by  the  gentle  zephyrs, 
he  is  tossed  by  the  surges  of  a  boisterous  ocean. 
A  person  who  gives  loose  reins  to  a  spirit  of  jea- 
lousy, is  disturbed  at  every  thing  he  sees  or  hears ; 
and  the  sweets  of  life  are  embittered  to  his  taste, 
and  converted  into  the  most  baneful  poison.  The 
envious  man,  how  is  he  prepared  to  be  wretched  ! 
though  the  means  of  happiness  abound  within  his 
reach.  He  pines  in  .secret,  blights  his  own  fair 
prospects,  and  becomes  his  own  tormentor.  The 
passionate  man,  every  idle  word  throws  into  a 
phrenzy,  and  agitates  his  passions  like  the  tumult 
of  an  assaulted  city.  Regardless  of  reputation  or 
friendship,  he  scatters  around  him  fire-brands,  ar- 
rows, and  death.     Unrestrained  passions  acquire 


260  SERMON  XX. 

strength,  and  soon  hurry  their  wretched  victim,  with 
an  almost  irresistible  force,  to  the  quicksands  and 
whirlpools  of  death. 

On  the  other  hand,  what  greatness  of  soul  for 
a  man  to  have  the  rule  over  his  own  spirit !  The 
victory  over  one's  self,  is  a  conquest  immensely 
more  important  and  glorious  than  that  of  conquer- 
ing armies  and  subduing  kingdoms.  Some  per- 
sons are  doubtless  more  exposed  to  temptation  from 
the  passions,  than  others ;  but  to  such,  especially, 
does  the  exhortation  apply  with  force,  To  keep  the 
heart  with  all  diligence,  and  set  a  double  guard 
over  the  tongue,  that  they  may  be  the  issues  of 
life.  Let  human  beings  so  command  themselves 
and  regulate  the  active  principles  of  their  nature, 
to  the  end  for  which  they  were  implanted  ;  which 
is,  to  promote  individual  and  general  happiness. 

2dly.  They  who  would  promote  human  happi- 
ness, must  not  yield  to  the  excessive  indulgence  of 
appetite. 

A  man  may  be  a  glutton  as  well  as  a  drunkard. 
Probably  as  many  indulge  in  excessive  eating  in 
their  daily  food,  as  do  in  the  excessive  drinking  of 
spirituous  liquors  ;  and  perhaps  the  consequences 
are  as  extensively  sad  and  ruinous.  By  frequent 
excesses  in  eating,  no  doubt  thousands  and  thou- 
sands have  been  thrown  into  a  violent  fever  and 
brought  to  an  untimely  grave.  From  the  same 
cause,  perhaps,  a  still  greater  number  have  fallen 
into  other  diseases  which  have  preyed  upon  their 
vitals;  and  by  a  gradual,  yet  fatal  pace,  have  great- 
ly shortened  their  days.  Every  gluttonous  person 
gradually  enervates  his  body ;  greatly  beclouds 
and  enfeebles  all  the  powers  of  his  mind  ;  brings 
on  himself  a  heavy  stupor  and  strange  stupidity. 
Gluttony  blunts  all  the  tender  and  interesting  feel- 
ings of  a  human  being,  and  bars  all  the  noble  ave- 
nues of  a  refined  sensibility.  In  addition  to  the 
varied  and  lasting  diseases  both  of  body  and  mind, 
which  it  entails  upon  its   miserable   subjects,  it 


SERMON  XX.  261 

draws  them  into  the  sad  habits  of  inactivity  and 
idleness,  which  are  the  parents,  the  nurseries,  and 
forerunners  of  the  most  pernicious  vices  and  the 
most  degrading  crimes.  If  a  person  eat  to  excess 
but  seldom,  or  even  but  once,  he  destroys  his  own 
comfort,  sins  against  God,  and  wounds  both  soul 
and  body.  How  does  excessive  eating  render  a 
person  unfit  for  rational  reflection  !  what  an  enemy 
to  cheerfulness  and  mental  improvement !  and  what 
a  flood-gate  to  every  kind  of  vain  imaginations! 
How  important,  then,  for  those  who  would  regard 
their  own  comfort,  and  promote  their  health,  to  be 
constantly  temperate  in  the  participation  of  their 
daily  food. 

In  opposition  to  the  indulgence  of  gratifying  an 
irregular  and  vitiated  appetite,  the  word  of  God 
teaches,  that  the  righteous  eateth  to  the  satisfying 
of  his  soul.  He  becomes  not  a  slave  to  appetite, 
nor  does  he  satiate  and  increase  sensual  cravings  ; 
but  he  exercises  reason  and  judgment  concerning 
the  portion  of  food  which  at  any  time  may  be  suit- 
able. Says  Solomon  in  his  Proverbs,  "  Put  a 
knife  to  thy  throat,  if  thou  be  a  man  given  to  appe- 
tite."  This  striking  caution  will  serve  to  evince, 
that  the  effects  of  excessive  eating  must  be  most 
pernicious  indeed.  But  temperance,  in  this  re- 
spect, is  the  mother,  the  nurse,  and  friend,  of  a 
constant  train  of  virtuous  and  rich  blessings.  How 
very  important,  then,  for  the  promotion  of  human 
happiness,  that  we  be  temperate  in  eating,  and  not 
yield  to  the  excessive  indulgence  of  appetite. 

3dly.  The  refraining  from  vicious  courses,  is  ne- 
cessary to  the  promotion  of  human  happiness. 

All  those  offences  which  are  opposite  to  a  course 
of  virtue,  may  be  denominated  vice.  There  are 
some  who  shun  openly  gross  and  notorious  vices ; 
but  they  practise  others,  though  directly  opposed 
to  their  own  peace.  To  be  guilty  of  lying,  or  of 
telling  an  untruth,  in  what  some  would  deem  tri- 
fling concerns,  is  a  sin  against  God  and  man  ;  and 


262  SERMON   XX. 

cannot  but.  plant  tliorns  in  a  rational  and  conscious 
breast.  To  cheat,  or  overreach  a  fellow-mortal, 
may  afford  a  momentary  pleasure,  in  view  of  the 
dishonest  gain ;  but  how  often  will  conscience  sting 
and  render  an  unhappy  one  more  wretched !  To 
backbite  may  gratify  some  sinful  disposition ;  but 
the  mere  sight,  or  even  the  reflection  of  the  person 
reviled,  will  afterwards  cause  the  reviler  to  be  pain- 
ed with  shame  and  conscious  guilt.  Profanity,  dis- 
sipation, and  debauchery,  are  sins  which  must  now 
and  then  pierce  the  breasts  of  the  guilty  as  if  a 
dagger  were  entering  their  heart.  Let  us  beware, 
then,  of  every  vice.  "  But  whatsoever  things  are 
true,  whatsoever  things  are  honest,  whatsoever 
things  are  just,  whatsoever  things  are  pure,  what- 
soever things  are  lovely,  v.'hatsoever  things  are  of 
good  report ;  if  there  be  any  virtue,  and  if  there  be 
any  praise,  think  on  these  things." 

4thly.  The  forming  of  early  and  regular  habits, 
is  very  important  for  the  promotion  of  human  hap- 
piness. 

By  the  term,  habit,  is  to  be  understood  the  power 
or  ability  of  doing  any  thing  easily  and  naturally, 
in  consequence  of  the  frequent  repetition  of  the 
same  action.  Man  is  said  to  be  made  up  of  a  bun- 
dle of  habits,  and  these  have  a  powerful  sway 
either  for  enjoyment  or  distress.  The  habit  of  in- 
dustry in  some  honest  calling,  or  of  study  in  some 
useful  profession,  is  important  for  young  persons. 
To  be  trained  up  to  cleanliness  of  person,  decen- 
cy of  dress,  and  engaging  manners,  is  certainly 
worthy  of  attention.  The  habit  of  rising  early  in 
the  morning,  is  of  vast  benefit ;  as  it  is  so  well 
calculated  to  promote  our  daily  comfort  and  pros- 
perity, our  health  and  wealth.  Our  domestick  and 
civil  pursuits,  all  moral  virtues  and  religious  duties, 
may,  by  frequent  and  regular  repetition,  and  pro- 
per attention,  become  habitual.  Habits  of  tem- 
perance and  vigilance,  of  methodising  and  reason-'' 
ing,  are  very  advantageous.     The  pains  and  labour 


SERMON  XX.  263 

bestowed  in  forming  early  and  noble  habits,  are 
thousands  of  times  repaid  in  this  present  state,  by 
the  pleasure  and  profit  which  they  produce.  How 
most  desirable  and  essential  to  human  happiness 
are  good  habits  ! 

5thly.  To  seek  the  preservation  or  promotion  of 
health,  is  an  important  step  in  the  path  of  human 
happiness. 

{Such  is  the  unibn  of  soul  and  body,  and  their 
reciprocal  influence  upon  each  other,  that  they  have 
constantly  mutual  sympathies,  in  the  enjoyments  or 
distresses  of  life.  Hence  it  is,  that  the  activity  and 
vigour  of  the  body  give  energy  and  hilarity  to  the 
mind.  Bodily  health  is  most  closely  connected 
with  serenity  and  joy  in  the  soul.  The  degree  of 
enjoyment  of  all  things  around  us,  is  greatly  in 
proportion  to  the  measure  of  the  health  of  any  per- 
son, and  the  flow  of  spirits  which  are  a  concomitant. 
How  insipid  are  our  lawful  pleasures,  when  the 
body  is  enfeebled  and  in  a  languishing  state.  The 
satisfaction  from  food  and  raiment,  from  the  arts 
and  sciences,  from  friends  and  relatives,  are  greatly 
diminished  and  dried  up,  to  those  who  are  afl[licted 
with  bodily  infirmities.  The  mind  is  debilitated 
and  prospects  blighted,  when  the  corporeal  system 
is  diseased  and  enervated.  How  careful,  then, 
should  each  one  be,  not  to  do  any  thing  unneces- 
sarily, or  indulge  in  any  pursuit  or  gratification,  that 
would  tend  to  injure  their  bodily  health,  and  how 
readily  pursue  those  methods  which  are  calculated 
for  its  preservation  and  promotion  ! 

6thly.  An  easy  and  social  conversation  is  very 
favourable  to  human  happiness. 

The  gift  of  speech  is  an  inestimable  blessing,  for 
the  mutual  instruction  and  consolation  of  the  great 
human  family.  Parents,  who  are  sociable  and  apt 
to  teach, -may  not  only  do  much  for  the  welfare  of 
their  children,  but  also  for  their  own  enjoyment. 
The  instructor  of  children  and  youth  who  delights 
to  communicate  useful  instruction,  not  only  inte- 


264  SERMON  XX. 

rests  his  pupils,  but  must  himself  take  much  satis-  • 
faction  from  his  own  labours.  The  minister  of  the 
gospel  who  has  the  talent  of  readily  introducing 
religious  conversation,  and  of  comforting  the  af- 
flicted, must  have  his  own  heart  gladdened  from 
the  benevolent  counsels  of  his  own  words.  Youth, 
who  cultivate  an  easy,  encouraging,  and  instructive 
conversation,  are  not  only  acceptable  and  respect- 
ed by  their  friends  and  companions,  but  they  are 
active  in  the  path  of  their  own  happiness.  As  he 
that  watereth  shall  himself  also  be  watered  ;  so 
words  fitly  spoken,  are  evidence  of  a  generous 
breast  and  joyful  heart.  As  a  good  man  out  of  the 
good  treasure  of  his  heart,  bringeth  forth  good 
things,  so  is  it  favourable  to  human  happiness  for 
human  and  social  beings  to  acquire  and  encour- 
age the  talent  of  an  animating  conversation. 

7thly.  To  cultivate  a  spirit  of  contentment,  is 
very  important  for  human  happiness. 

The  phrase,  a  contented  mind,  may  be  clearly 
understood,  if  we  consider  it  as  the  contrast  of  a 
fretful  and  restless  disposition.  It  depends  more 
on  the  state  of  the  mind,  than  on  external  things, 
whether  a  man  he  contented  or  discontented  with 
his  present  lot ;  or  whether  he  attend  to  the  avoca- 
tions of  life  with  quietness  and  content,  or  with  un- 
easiness and  discontent.  Persons  who  indulge  a 
peevish  and  fretful  disposition,  not  only  render  those 
unhappy  around  them,  but  they  are  constantly  ren- 
dering themselves  miserable.  A  person's  circum- 
stances may  be  ever  so  favourable,  and  his  prospects 
the  most  promising;  still,  if  discontent  rankle  his 
breast,  he  is  a  poor  man,  for  he  is  an  unhappy  man. 
What  can  wealth,  friends,  or  education,  avail  any 
one,  who  has  a  spirit  so  uneasy  and  unhappy  as  not 
to  be  able  to  enjoy  them  1  The  spirit  of  content- 
ment may  be  cherished  not  only  in  a  high,  but  also 
in  a  low  estate.  St.  Paul  observes,  "  I  have  learn- 
ed, in  whatsoever  state  I  am,  therewith  to  be  content. 
Contentment  is  for  the  health  of  the  body,  favours 


SERMON  XX.  265 

cheerfulness  of  mind,  and  promotes  happiness  in 
every  breast,  wherever  it  is  found. 

8thly.  To  bear  afflictions  with  patience  and  sub- 
mission, is  necessary  for  them  that  would  promote 
human  happiness. 

The  present  probationary  state,  is  a  world  of  trial, 
of  disappointment,  of  sickness,  pain,  and  separation ; 
and  to  bear  up  with  manly  and  Christian  fortitude 
under  these  calamities,  is  the  part  of  wisdom.  When 
suffering  any  affliction,  to  be  unsubmissive,  and  to 
give  up  to  impatience,  is  only  to  add  vexation  to 
grief,  and  greatly  to  enhance  our  difficulties.  When 
the  Lord  chastens,  to  murmur  and  repine,  and  to 
spurn  at  the  rod,  is  not  only  a  sin,  but  an  aggra- 
vation of  our  own  distress.  When  Job  was  most 
grievously  afflicted  with  all  the  calamities  of  life, 
how  would  he  have  increased  his  own  burdens,  had 
he  been  unhumbled,  and  not  submissive  to  the  di- 
vine Providence  !  Some  afflictions  are  very  griev- 
ous, and  may  cause  human  beings  to  weep  bitterly, 
by  filling  their  souls  with  anguish  ;  but  let  them 
beware,  lest  their  hearts  fret  against  God,  and  their 
trials  be  turned  into  a  curse.  When  patience  and 
submission  to  the  divine  will  are  exercised  in  view 
of  the  calamities  that  fall  upon  us,  they  are  sancti- 
fied, and  work  out  the  peaceable  fruits  of  righteous- 
ness. Then,  to  bear  afflictions,  losses,  and  bereave- 
ments, with  patience  and  submission,  is  necessary 
for  them  that  would  promote  human  happiness. 

9thly.  Engagedness  in  the  pursuit  of  some  desi- 
rable object,  tends  greatly  to  the  promotion  of  hu- 
man happiness. 

As  human  beings  are  made  for  activity  and  im- 
provement, so  if  they  be  suitably  engaged  in  some 
useful  pursuit,  they  are  cheered  and  deligiited  as  an 
encouragement  to  exertion,  and  a  reward  for  their 
labour.  Attention  to  any  pursuit  or  calling,  that  is 
innocent  and  serviceable,  is  calculated  to  afford  en- 
joyment; hut  the  more  noble  the  pursuit,  or  the 
more  extensive  the  utility  of  the  object  of  our  en- 

34 


266  SERMON  XX. 

gagedncss,  the  greater  is  the  prospect  in  favour  of 
human  happiness.  The  lawful  acquisition  of  pro- 
perty, the  education  of  children,  or  attention  to 
some  mechanical  pursuit,  are  not  only  objects  for 
exertion,  but  the  means  of  enjoyment. 

"  The  happiness,  no  less  than  the  improvement  of 
our  nature,  lies  chiefly  in  constant  and  useful  em- 
ployment, stimulated  by  necessary  wants.  Hence 
the  very  eflbrts,  excited  by  their  apprehension,  often 
produce  a  satisfaction  or  diversion  to  the  mind,  which 
far  overbalance  their  evils.  And  labour,  though  it 
be  a  curse  upon  man  fallen  from  the  perfection  of 
his  nature,  is  a  blessing  in  his  present  state  of  exist- 
ence. In  a  moral  point  of  view  it  should  be  re- 
garded as  a  part  of  the  benevolent  discipline  of 
our  heavenly  Father."  Still,  the  framing  of  wise 
and  wholesome  laws,  of  the  projecting  some  great 
work  for  very  extensive  utility,  affords  a  more  amT 
pie  field  for  the  generous  and  noble  powers  of  the 
mind,  to  be  enlarged  and  delighted.  It  is  by  activity 
and  diligence,  that  any  of  our  talents  can  be  im- 
proved, and  the  happiness  of  mankind  advanced. 
As  many  as  are  the  evils  which  can  be  enumerated 
f»n?«ir)g  from  slotii,  so  many  are  the  opposite  and 
rich  blessings,  arising  from  engagedness  in  the  pur- 
suit of  some  lawful,  desirable,  and  noble  object. 

lOthly.  In  pointing  out  the  path  of  human  hap- 
piness, the  last  particular  is  naturally  this  :  Religion 
is  man's  highest  good. 

Happiness,  consummate  and  durable,  can  be 
found  only  in  the  immediate  enjoyment  of  the  foun- 
tain and  source  of  all  excellence.  The  various 
particulars  which  have  been  noticed,  are  well  cal- 
culated to  promote  true  happiness,  and  wisdom 
loudly  admonishes  that  we  do  not  lightly  esteem 
them.  But  still,  the  human  soul  is  capable  of 
soaring  after  higher  objects,  and  of  aspiring  after 
more  perfect  joys.  The  Prophet  Micah  exclaims, 
"  He  hath  showed  thee,  O  man,  what  is  good  ; 
and  what  doth  the  Lord  require  of  thee,  but  to  do 


SERMON  XX.  26R 

justly,  and  to  love  mercy,  and  to  walk  humbly 
with  thy  God  f  Here  justice  between  man  and  man 
is  pointed  out;  mercy  is  brought  to  view,  to  point 
men,  as  sinners,  to  Christ,  wiio  is  the  way,  tlie  truth, 
and  the  lite  ;  and  a  humble  walk  with  God,  is  to  be 
an  evidence  of  their  supreme  love  to  him.  Says 
Solomon,  after  giving  abundant  and  good  instruc- 
tion, "  Let  us  hear  the  conclusion  of  the  whole  mat- 
ter :  fear  God  and  keep  his  commandments,  for  this 
is  the  whole  duty  of  man."  By  these  words  we 
are  taught,  that  they  who  would  be  truly  happy, 
should  not  make  a  selfish  inquiry  after  happiness; 
but  their  great  pursuit  should  1)0,  to  know  and  to  do 
the  will  of  their  Father  who  is  in  heaven,  as  this  is 
the  great  end  of  their  creation,  and  would  raise  their 
souls  to  immortal  glory. 

Philosophy  will  teach  men  the  importance  of  go- 
verning unruly  passions  ;  but  the  spirit  of  Christ, 
reigning  in  the  soul,  leads  to  the  forgiveness  of  in- 
juries, and  teaches  men  to  be  temperate  in  all 
things.  The  religion  of  Jesus,  enables  to  lead 
godly  lives,  and  leads  to  a  habit  of  praying.  It  has 
a  cordial  for  the  soul,  by  causing  it  to  hold  converse 
with  God  as  its  chief  joy.  The  Apostle  Paul  ob- 
serves, that  godliness  with  contentment  is  great 
gain.  And  in  the  view  of  his  own  trials  and  suf- 
ferings with  those  of  his  brethren.  Christian  submis- 
sion by  divine  grace,  enabled  him  to  say  with  joy- 
ful and  triumphant  hope,  "  Our  light  affliction,  which 
is  but  for  a  moment,  worketh  for  us  a  far  more  ex- 
ceeding and  eternal  weight  of  glory.  While  we 
look  not  at  the  things  which  are  seen,  but  at  the 
things  which  are  not  seen  ;  for  the  things  which  are 
seen,  are  temporal  ;  but  the  things  which  are  not 
seen,  are  eternal." 

The  one  who  is  rightly  engaged  in  the  things  of 
religion,  has  prospects  of  happiness  far  more  glo- 
rious than  can  possibly  be  conceived  by  the  heart 
of  man,  from  any  other  pursuits  or  sources.  Rea- 
son and  self-interest,  may  teach  the  utility  of  cul- 


268  SERMON  XX. 

tivating  all  the  moral  virtues  ;  but  the  gospel  infuses 
those  heaven-born  graces,  which  will  for  ever  ex- 
pand in  glory,  and  produce  the  rapturous  joys  of 
immortality.  It  is  religion,  which  can  give  tran- 
quillity in  infirmity ;  can  buoy  up  the  soul  in  the 
storms  of  life,  and  at  last  safely  land  it  in  the  haven 
of  eternal  day.  This  is  the  one  thing  needful,  which 
includes  all  that  can  be  desired  by  an  immortal  and 
ever  expanding  mind.  And  it  is  only  this,  which 
can  give  sufficient  peace  and  consolation  in  all  the 
trying  scenes  of  life,  and  cause  the  soul  to  triumph 
over  death  and  hell,  and  join  the  innumerable  com- 
pany above. 

Then  maythis  subject  give  us  enlarged  views  of 
ourselves,  and  excite  us  duly  to  reflect  on  the  mo- 
mentous relations  which  we  sustain.  Shall  not 
every  one  awake,  and  reflect  that  he  is  destined  to 
eternity ;  and  that  if  he  become  a  holy  being,  he 
is  to  be  associated  with  angels  and  seraphs,  and 
admitted  into  the  presence  of  his  God  and  Saviour, 
to  go  no  more  out  for  ever  and  ever  ]  Let  each  one 
contemplate  on  the  depths  of  his  own  immortal 
mind,  and  extend  his  thoughts  down  the  line  of  end- 
less duration,  to  inquire  what  he  must  be,  when  the 
sun  and  stars  shall  have  been  blotted  out  for  mil- 
lions of  millions  of  years ;  and  his  capacities  of 
enjoyment  or  suflfering,  shall  have  expanded  beyond 
the  present  dimensions  of  the  highest  seraph.  With 
such  reflections  as  these,  may  we,  by  divine  grace, 
be  enabled  to  pursue  the  true  path  of  human  hap- 
piness.    Amen. 


SERMOIV  XXI. 


LITTLE  THINGS  MAKE  UP  THE  CHARACTER  OF  A  MAN. 


LUKE  XVL  10. 

He  that  is  faithful  in  that  which  is  least,  is  faithful  also  in 
much :  and  he  that  is  unjust  in  the  least,  is  unjust  also  in 
much. 

The  holy  scriptures  are  a  peculiar  fund  of  instruc- 
tion in  concerns  both  of  the  smallest  and  of  the 
greatest  moment.  They  teach  the  truth  in  reality,  and 
according  to  the  mind  of  God  ;  not  in  appearance, 
and  suited  to  the  views  of  men.  And  they  decide 
the  characters  of  mankind  not  merely  from  their 
external  conduct,  but  from  the  motives  of  their 
hearts  ;  not  from  a  few  splendid  acts,  but  from  the 
general  deportment  of  life.  Hence,  those  exploits 
which  are  frequently  the  astonishment  of  the  world, 
are  of  little  esteem  in  the  view  of  God  ;  and,  on  the 
other  hand,  a  life  of  godliness  is  of  much  value  in 
his  sight,  although  it  obtain  not  the  applauses  of 
men.  No  doubt  there  are  some,  who  by  their  fellow 
men  are  honoured  as  good  and  great;  but  whom,  at 
the  same  time,  the  Lord  holdeth  in  abomination. 
And  doubtless  some  who  are  thought  not  worthy  to 
live,  and  who  are  accounted  as  the  otFscouring  of 
the  earth,  will  at  last  shine  as  stars  in  the  kingdom 
of  God  for  ever  and  ever. 

The  words  of  the  text  are  the  inference  and  de- 
claration of  the  Saviour  concerning  the  steward, 
who,  for  his  own  worldly  interest,  had  induced  his 
lord's  debtors  to  act  dishonestly.  And  although 
he  is  commended,  as  it  respects  worldly  wisdom,  in 
making  provision  for  his  approaching  state  of  want ; 


270  SERMON    XXI. 

yet  for  his  dishonest  measures,  he  is  condemned  as 
an  unfaitiiful  steward. 

"  There  was  a  certain  rich  man  which  had  a  stew- 
ard ;  and  the  same  was  accused  unto  him,  tliat  he 
had  wasted  his  goods.  And  he  called  him  and  said 
unto  him.  How  is  it  that  1  hear  this  of  thee  ?  give 
an  account  of  thy  stewardship  ;  for  thou  mayest  be 
no  longer  steward.  Then  the  steward  said  unto 
himself,  What  shall  I  do  1  for  my  lord  taketh  away 
from  me  the  stewardship  ;  I  cannot  dig  ;  to  beg  I  am 
ashamed.  I  am  resolved  what  to  do  ;  that  when  I 
am  put  out  of  the  stewardship,  they  may  receive 
me  into  their  houses.  So  he  called  every  one  of 
his  lord's  debtors  unto  him,  and  said  unto  the  first, 
How  much  owest  thou  unto  my  lord  ?  and  he  said, 
An  hundred  measures  of  oil ;  and  he  said  unto  him. 
Take  thy  bill,  and  sit  down  quickly,  and  write  fifty. 
Then  said  he  unto  another,  And  how  much  owest 
thou  ?  And  he  said  an  hundred  measures  of  wheat. 
And  he  said  unto  him,  Take  thy  bill,  and  write  four- 
score. And  the  lord  commended  the  unjust  stew- 
ard, because  he  had  done  wisely,  for  the  children 
of  this  world  are  in  their  generation  wiser  than  the 
children  of  ligiit.  And  I  say  unto  you,  JVlake  to 
yourselves  friends  of  the  mammon  of  unrighteous- 
ness ;  that  when  ye  fail,  they  may  receive  you  into 
everlastin^f  habitations.  He  that  is  faithful  in  that 
which  is  least,  is  faithful  also  in  much  ;  and  he  that 
is  unjust  in  the  least,  is  unjust  also  in  much." 

These  words  teach  us,  that  little  things  make  up 
the  character  of  a  man,  and  are  a  proper  criterion 
by  which  mankind  are  denominated  either  good  or 
bad,  faithful  or  unfaithful. 

This  truth  might  be  extensively  illustrated  from 
the  system  of  creation.  The  immensity  of  the  di- 
vine works,  is  composed  of  parts  ;  or  in  other  words, 
innumerable  worlds  constitute  the  universe.  This 
material  world  is  composed  of  elements  ;  and  even 
particles  of  matter  comprise  the  whole.  The  face 
of  nature,  when  exhibiting  its  most  beautiful  scene- 


SERMON  XXI.  271 

ry,  is  unbounded  and  infinitely  diversified  ;  yet 
spires  of  grass,  plants,  and  leaves  of  trees,  are  the 
component  parts.  We  sometimes  behold  the  hea- 
vens overspread  with  clouds  ;  but  their  substance  is 
mists,  or  vapours  of  the  air.  Rivers,  rills,  and  even 
springs,  may  be  considered  as  the  fountains  of  the 
mighty  deep.  Storms  of  snow  and  hail,  and  the 
falling  showers,  give  demonstration  to  our  senses, 
that  all  things  in  nature  are  made  up  of  little  things. 

The  subject  might  be  pursued  in  this  manner  to 
great  extent ;  but  calculated  to  please,  rather  than 
to  benefit  mankind,  as  their  own  experience  would 
not  be  brought  immediately  to  the  test.  This  dis- 
course should  be  of  such  a  nature  as  to  make  the 
hearers  feel  themselves  deeply  interested,  and 
should  serve  as  a  glass  into  which  they  may  look, 
and  discern  their  true  characters  whether  good  or 
bad.  And  for  this  purpose  let  us  bear  in  mind,  that 
a  few  acts,  although  they  be  laudable,  conspicuous, 
and  brilliant,  are  not  sufficient  to  establish  an  up- 
right and  excellent  character  :  neither  are  a  few 
misdeeds,  although  known  to  the  world,  sufficient 
to  destroy  an  established  Christian  character. 

For  example,  a  life  prostituted  to  vicious  courses, 
cannot  be  denominated  a  virtuous  one,  merely  from 
a  few  acts  of  humanity,  generosity  or  patriotism. 
On  the  other  hand,  some  of  the  worthies  recorded 
in  scripture,  who  in  the  hour  of  temptation,  com- 
mitted grievous  sins,  did  not  destroy  their  religious 
character,  although  they  brought  a  stain  on  their 
good  profession.  Suppose  a  person  of  sober  habits 
fall  into  the  sin  of  intoxication  but  once  or  twice 
during  his  life  ;  this  will  not  fix  on  him  the  charac- 
ter of  a  drunkard.  Neither  will  he,  on  the  other 
hand,  who  is  addicted  to  lying,  if  he  occasionally 
speak  the  truth,  be  denominated  a  person  of  vera- 
city. Greatly  to  extol  any  person,  because  a  few 
things  are  noted  in  his  favour,  and  to  pronounce 
such  a  one  upright  on  the  account  of  these,  when 
other  circumstances  are  not  correspondent,  disco- 


272  SERMON  XXI. 

vers  weakness  of  mind,  and  a  want  of  knowledge 
of  the  world,  and  of  the  word  of  God.  Neither 
should  we  be  hasty  to  condemn  any  one  as  possess- 
ing a  bad  character,  because  some  faults  appear ; 
but  should  learn  his  varied  deportment,  especially 
his  daily  walk,  would  we  form  an  opinion  concern- 
ing his  true  worth. 

1st.  Little  things  make  up  the  character  of  a 
man,  as  it  respects  his  conduct  in  the  common  af- 
fairs of  life. 

Some  persons  with  great  activity,  occasionally  ex- 
ert themselves  and  effect  much  in  the  course  of  a 
day  ;  but  this  does  not  entitle  them  to  the  character 
of  industry,  although  they  be  applauded  for  per- 
forming unparalleled  labours,  or  effecting  wondrous 
exploits.  But,  if  a  person  be  daily  and  persevering- 
ly  engaged  in  some  useful  occupation,  though  he 
be  able  to  accomplish  but  little,  he  is  justly  called 
an  industrious  man.  St)metimes  acts  of  enterprise 
make  a  man  wealthy,  and  at  once  secure  a  fortune. 
But  generally  to  accumulate  property  little  by  lit- 
tle, is  the  manner  by  which  we  are  to  obtain  the 
character  of  faithful  stewards  in  the  good  things 
of  this  life,  and  to  have  economy  and  frugality  wit- 
ness our  daily  conduct. 

Again  :  little  things  will  render  a  man  a  prodigal 
and  spendthrift.  Prodigality,  like  a  flood  which 
desolates  the  best  of  farms,  and  buries  in  sad  ruins 
large  estates,  is  frequently  made  up  of  little  things, 
perhaps  not  larger  than  half  gills.  Negligence  and 
wastefulness  in  matters  of  small  moment,  will  soon 
arise  to  a  great  and  sad  amount.  Very  few,  at  one 
hazardous  blow,  lavish  an  estate ;  but  thousands 
squander  away  their  substance  insensibly,  and  their 
little  excesses,  like  a  moth,  consume  all  they  pos- 
sess. It  is  a  common  proverb,  Take  care  of  the 
pence,  and  the  pounds  will  take  care  of  themselves. 
So  the  wasting  of  cents,  is  the  consumption  of 
thousands  of  dollars.  Thus  the  present  prospects 
of  a  man,  whether  goodly  or  sad,  depend  generally 
on  little  things,  which  serve  to  form  his  character. 


SERMON  XXI.  273 

2(]\y.  Little  thino-s  make  up  the  character  of 
mankind  as  honest  or  dishonest. 

For  illustration  let  a  few  examples  be  taken. 
Suppose  a  merchant  set  an  unreasonable  price  on 
some  articles,  with  which  the  buyer  is  not  acquainted. 
He  is  a  cheat ;  for  his  store  is  opened  with  an  im- 
plicit promise  of  dealing  fairly  and  honourably.  He 
might  as  well,  by  sleight  of  hand,  take  money  from  a 
person's  pocket  without  his  knowledge.  Let  him 
so  adjust  his  weights,  that  he  will  fraudulently  save 
but  half  a  penny  weiglit  on  each  pound  he  weighs, 
he  is  a  dishonest  man.  He  needs  not  be  charge- 
able with  open  injustice,  or  cheating  by  the  gross, 
to  establish  his  true  character  ;  for  he  makes  this 
up  by  little  things.  But  this  same  person  would 
defraud  others  of  largo  sums,  could  he  over-reach 
them  and  not  be  detected.  And  if  he  be  not  dis- 
honest in  concerns  of  large  amount,  the  true  reason 
is  not,  that  he  is  not  a  dishonest  character,  but  be- 
cause he  believes  such  a  course  of  dishonest  dealing 
would  not,  in  the  end,  so  well  answer  his  unlawful 
gain.  This  is  the  true  import  of  the  expression, 
He  that  is  unjust  in  the  least,  is  unjust  also  in 
much.  Take  by  contrast,  one  who  is  conscientious- 
ly honest  in  all  the  minute  affairs  and  pursuits  of 
life,  and  the  same  principle  will  lead  him  to  upright- 
ness when  matters  of  much  importance  are  present- 
ed before  him.  For  it  is  equally  true,  he  that  is  faith- 
ful in  that  which  is  least,  is  faithful  also  in  much. 

Let  a  silversmith  knowingly  defraud  those  of 
whom  he  buys,  or  to  whom  he  sells,  of  only  one 
cent  on  a  dollar,  or  an  ounce  of  old  silver,  he  stamps 
his  own  character  with  dishonesty.  But  let  him  fear 
dishonest  gain  in  trivial  concerns,  and  he  will  not 
dare  attempt  it  in  those  which  are  weighty. 

Suppose  that  a  farmer,  in  every  half  bushel  of 
grain,  or  other  things  that  he  buys  or  sells,  wrongs 
another  of  only  one  gill.  This  may  be  called  a 
trifling  dishonesty  ;  but  as  little  as  it  is,  the  words  of 
the  text  announce  it  to  be  the  true  standard  of  his 

35 


274  SERMON  XXI. 

character.  Not  only  are  false  weights,  false  mea- 
sures, and  a  false  balance,  an  abomination  to  the 
Lord,  but  also  trifling  and  designed  errours,  when 
we  have  those  which  are  true. 

Grant  that  a  minister  of  the  gospel  should  preach 
the  truth  clearly  and  forcibly,  with  wisdom  and 
faithfulness  ;  but  that  he  lead  not  a  life  of  piety,  nor 
seeks  to  follow  the  directions  which  he  gives  to 
others.  He  is  not  only  inconsistent,  but  doubly  dis- 
honest. A  striking  discourse,  or  a  splendid  ap- 
pearance on  the  Sabbath,  will  not  avail  as  a  sub- 
stitute for  the  smaller  or  more  private  duties  of  the 
week. 

Let  these  few  examples  serve  as  glasses  for  per- 
sons of  every  trade,  pursuit,  and  profession,  into 
which  they  may  look,  and  discern  their  true  cha- 
racter. The  application  is  easy;  and  that  we  ex- 
amine and  judge  ourselves  by  little  things,  is  of 
vast  importance.  We  need  not  be  deceived,  nor 
seek  for  great  things,  to  tell  what  manner  of  spirit 
we  possess ;  for  little  things  are  the  criterion, 
which  decide  the  character  of  a  man. 

3dly.  Little  things  may  make  up  the  character 
of  a  defamer  or  slanderer. 

The  tongue  is  a  little  member,  and  it  needs  not 
utter  great  words,  nor  very  hitler  sayings,  to  do  much 
injury.  Persons  may  be  free  from  open  railing  slan- 
der, and  by  discourses  of  surmises  and  curious  in- 
quiries, most  eftectually  defame  their  neighbours. 
There  are  some  who  profess  a  tenderness  for  the 
character  of  others,  but  by  their  insinuations,  aim  to 
cast  a  reproach  upon  their  good  name.  They  would 
not  be  seen  railing  against  them  on  publick  occa- 
sions ;  but  in  the  presence  of  a  few,  they  are  ever 
ready  to  express  their  doubts  and  fears  concerning 
them.  They  give  caution  not  to  have  their  remarks 
spread,  under  pretence  that  they  would  not  wish  to 
injure  them  ;  but  in  reality,  that  they  may  sheath  a 
dagger  in  their  hearts.  In  many  instances,  the  secret 
whispers  and  slanders  of  an  envious  tongue,  are 


SERMON  XXI.  2?5 

more  pernicious  than  open  and  rank  defamation. 
They  are  like  a  poisonous  and  deadly  serpent,  which 
is  more  to  be  dreaded,  when  concealed  under  the 
grass,  than  when  exposed  in  an  open  field.  Persons 
of  integrity,  stand  secure  from  manifest  and  virulent 
attacks  ;  but  what  can  shield  from  secret  aspersions, 
uttered  with  the  spirit  of  satan,  and  clothed  with  the 
appearance  of  an  angel  ?  Who  does  not  know  that 
hints,  surmises,  and  doubtful  inquiries,  though  little 
things,  are  most  fatal  weapons  ?  Let  whisperers  and 
backbiters,  talebearers  and  busybodies,  yea,  let  us 
all,  remember  that  flagrant  expressions  are  not  es- 
sential to  slander  ;  but  that  little  things  may  most 
eftectually  make  up  the  character  of  a  defamer. 

4thly.  A  moral  and  amiable  character  is  made  up 
of  little  things,  which  consists  simply  in  rendering 
to  all  their  dues. 

It  is  but  a  little  thing  that  some  be  acknowledged 
as  superiours,  and  honoured  according  to  the  dig« 
nity  of  their  station,  and  the  excellence  of  their 
character.  The  same  courteous  and  friendly  treat- 
ment which  we  may  reasonably  expect  from  our 
equals,  is  an  easy  rule  to  regulate  our  conduct  to- 
wards them ;  and  we  need  not  call  it  too  small  a 
thing,  or  esteem  it  beneath  us,  to  pay  proper  atten- 
tion to  those  whom  we  consider  our  inferiours.  The 
parental  character  is  made  up  of  a  train  of  little 
things,  of  varied  and  repeated  acts,  which  are  the 
natural  result  of  parental  affection.  It  is  certainly 
a  great  work  to  train  up  a  child  in  the  way  he  should 
go ;  and  it  is  equally  true,  that  liitle  things,  in  due 
season,  are  sufficient  to  eftect  this.  The  duty  of  a 
child  towards  his  parents,  does  not  consist  in  great, 
but  in  little  things.  All  the  social  duties  may  be 
comprised  in  seasonable  attention  and  suitable  con- 
versation, and  demand  not  brilliant  talents  nor  extra- 
ordinary exertions.  The  character  of  the  charitable 
man  is  not  formed  generally  from  the  bestowment 
of  large  sums ;  but  from  his  readiness  to  relieve  and 
assist,  little  by  little,  according  as  situations  and 


276  SERMON  XXI. 

circumstances  require.  A  little  seasonable  aid,  and 
a  few  salutary  directions,  may  be  of  much  avail  to 
the  poor,  and  to  those  who  stand  in  need  of  coun- 
sel. A  friend  in  need,  is  a  friend  indeed  ;  and  a 
word  fitly  spoken,  is  like  apples  of  gold  in  pictures 
of  silver.  As  it  respects  the  various  offices,  rela- 
tions, and  duties,  of  this  present  life,  we  may  do 
much  good,  if  we  seasonably  attend  to  what  may 
be  called  little  things. 

5thly.  The  character  of  a  patriot  or  hero  of  a  na- 
tion, is  most  thoroughly  established  by  little  things. 

When  we  hear  of  the  wondrous  exploits  and  suc- 
cesses of  any  man,  what  a  jewel  is  set  in  his  charac- 
ter, if  his  private  life  and  secret  walk  correspond  to 
the  dignity  of  his  elevated  station  !  Is  Washington 
the  glory  of  our  nation,  as  he  is  the  father  of  our 
country  ?  How  is  his  character  dignified,  from  the 
account  of  his  servant,  respecting  his  daily  deport- 
ment, especially  that  of  stated  secret  prayer,  when 
he  would  withdraw  to  kneel  before  his  Maker  in  his 
closet,  to  implore  his  guidance  and  blessing.  Gene- 
ral La  Fayette  is  extolled  as  an  American  hero.  But 
the  generality  do  not  consider  that  he  embarked 
not  to  regain  his  own  liberty,  but  ours  ;  and  that  in 
our  infant  state  he  sacrificed  his  ])roperty,  though 
little  did  he  expect  a  rich  reward  at  this  day.  On 
the  other  hand,  the  character  of  Alexander  the 
Great  appears  small,  when  we  turn  to  the  efiemina- 
cy  and  latter  end  of  his  life.  The  brilliant  and  suc- 
cessful exploits  of  any  man  are  most  glorious,  as  it 
respects  his  good  name,  when  they  are  supported 
by  the  little  things  pertaining  to  his  life,  which  add 
excellence  to  fame.  How  desirable  that  they  who 
would  render  their  names  immortal  among  men,  be 
found  faithful  in  that  which  is  least,  that  their  me- 
mory be  perpetuated  in  realms  above.  A  few  memo- 
rable events  in  any  person's  life,  will  not  avail  as  an 
equivalent  for  the  defects  of  the  many  little  things 
which  are  the  true  standard  and  criterion,  of  which 
the  characters  even  of  great  men  are  made  up. 


SERMON  XXI.  277 

6thly.  Little  things  must  make  up  tlie  ch.iracter  of 
most  men,  as  few  have  capacity  or  opportunity  for 
great  and  noble  enterprises. 

Comparatively  few  of  the  human  race,  are  gifted 
with  extraordinary  natural  powers  of  mind  ;  and 
fewer  still  have  all  the  advantages  necessary  to  cul- 
tivate them  to  their  greatest  extent.  Of  the  few 
able  and  eminent  men  which  at  any  time  live,  how 
small  is  the  number  of  those  who,  in  the  whole 
course  of  their  lives,  have  opportunity  of  doing 
what  the  world  would  call  great  things.  A  mere 
trifling  number  can  be  the  monuments  of  history, 
and  the  astonishment  of  ages ;  for  the  principal 
part  live  and  die  in  obscurity.  They  have  not  the 
power  of  being  distinguished  during  their  whole 
lives  by  any  great  and  glorious  work,  or  noble  en- 
terprise, consequently  their  memory  is  lost  in  ob- 
livion at  death.  Ten  thousand  times  ten  thousand 
human  beings  are  never  known  beyond  the  neigh- 
bourhood in  which  they  are  born.  Many  are  brought 
up  in  the  mOv^t  lamentable  ignorance,  and  scarcely 
ever  hear  of  doings  beyond  their  own  town  or  vicinity. 
Concerning  such,  it  is  emphatically  true,  that  little 
things  make  up  their  character ;  for  their  means  of 
knowledge  and  opportunities  of  doing  good,  are 
greatly  limited.  But  whether  they  improve  the 
talents  they  have  ;  whether  they  be  faithful  or  un- 
faithful according  to  their  circumstances  and  abili- 
ties, is  their  important  concern.  Such  persons  do 
form  characters  either  good  or  bad,  and  they  are 
interested  in  this  subject  as  well  as  others ;  for  it 
teaches  simple  truth  :  He  that  is  faithful  in  that 
which  is  least,  is  faithful  also  in  much  ;  and  he  that 
is  unjust  in  the  least,  is  unjust  also  in  much. 

7thly.  Little  things  make  up  the  character  of  a 
man  as  a  Christian,  and  will  be  the  criterion  by 
which,  at  the  last  great  day,  sentence  will  be  pro- 
nounced for  eternity. 

The  words  of  the  text  will  be  the  test  as  a  crite- 
rion by  which  we  must  be  judged  ;  but  the  sentence 


278  SERMON  XXI. 

to  be  pronounced  will  be  a  little  varied  :  "  He  that  is 
unjust,  let  him  be  unjust  still :  and  he  which  is  filthy, 
let  him  be  filthy  still :  and  he  that  is  righteous,  let 
him  be  righteous  still :  and  he  that  is  holy,  let  him 
be  holy  still."  Then  a  life  of  piety,  though  from 
a  corner  of  obscurity  and  shrouded  in  abject  pov- 
erty," will  shine  conspicuously,  and  out-dazzle  all 
the  pomp  and  grandeur  of  this  world.  Self-denial, 
meekness,  and  charity,  will  be  most  brilliant  gems 
in  the  heavenly  crown.  The  sceptres  and  badges 
of  kings  and  princes,  of  popes  and  emperours,  will 
fade  away  and  shrivel  as  a  scroll,  when  compared 
with  those  little  things  which  will  serve  to  show 
that  a  man  has  been  faithful  in  that  which  is  least. 
Let  us  then  now  realize  the  true  import  of  the  say- 
ing of  the  Saviour  to  his  disciples  :  "  Whosoever 
shall  give  you  a  cup  of  water  to  drink  in  my  name, 
because  ye  belong  to  Christ,  verily,  I  say  unto  you, 
he  shall  not  lose  his  reward.  And  whosoever 
shall  often d  one  of  these  little  ones  that  believe  in 
me,  it  is  better  for  him  that  a  mill-stone  were  hang- 
ed about  his  neck,  and  he  were  cast  into  the  sea." 
Let  not  the  account  of  that  little  sum,  two  mites, 
which  the  poor  widow  cast  into  the  treasury,  be  for- 
gotten nor  despised  by  us.  Though  a  little  thing, 
it  is  recorded  for  instruction,  and  has  a  direct  bear- 
ing on  our  character. 

Perhaps  some  would  hope  for  divine  approba- 
tion, neither  from  great  nor  little  things  ;  but  from 
neutral  ground,  or  not  openly  opposing  religion. 
Let  me  draw  an  arrow  from  the  divine  quiver, 
sharpened  and  made  ready  by  the  blessed  Redeem- 
er. **  He  that  is  not  with  me,  is  against  me  ;  and  he 
that  gathereth  not  with  me,  scattereth  abroad." 

1  see  another  character  of  quite  a  different  form. 
It  is  one  who  glories  in  a  wonderful  conversion,  ex- 
ceeding that  of  the  Apostle  Paul.  The  heavens 
seemed  opened,  and  the  angels  of  God,  and  the  Son 
of  man,  appeared  in  all  their  glory.  But,  friend, 
have  you  none  of  those  little  things,  which  are  ore- 


SERMON  XXL  279 

dentials  essential  to  a  Christian  character  ?  O  no, 
I  think  it  not  worthy  to  trouble  myself  about  such 
things.  My  past  conversion  is  all  I  'ask,  to  make 
my  calling  and  election  sure  ;  for  a  life  of  godli- 
ness would  be  an  intolerable  cross  to  me.  Alas, 
deluded  man !  Satan  has  appeared  to  you  trans- 
formed into  an  angel  of  light;  and  if  you  do  not 
yet  repent,  and  begin  to  walk  in  newness  of  life, 
he  will  meet  you  at  last  in  the  clouds  of  the  air,  and 
drag  you  down  to  the  region  of  despair.  The  se- 
cret motives  of  the  heart,  words,  and  retired  places 
for  prayer,  will  be  sources  of  joy  to  some,  and  of 
consternation  to  others.  Let  us  recollect  that  Naa- 
man,  the  Syrian  loper,  was  not  required  to  do  some 
great  thing  to  effect  his  cure-  Then  let  us  take 
the  simple  and  only  safe  means  which  God  has 
given,  to  save  from  hell  and  raise  to  heaven.  If  we 
seek  to  do  great  things,  and  for  these  to  be  justified, 
we  die  ;  but  if  we  neglect  not  those  little  things, 
which  the  word  of  life  points  out  as  essential  to 
our  forming  a  Christian  character,  we  live.  Yes, 
live  in  glorious  immortality,  when  these  heavens 
and  this  earth  shall  be  no  more. 

REMARKS. 

1st.  The  divine  commands,  and  not  human  opi- 
nion, should  be  our  rule  of  action. 

In  the  light  of  this  subject  we  may  see,  that  our 
great  concern  should  not  be  to  know  what  the  world 
may  think  of  us,  but  how  we  are  esteemed  in  the 
sight  of  God.  It  is  desirable  to  have  the  good 
opinion  of  others  ;  and  earthly  friends  in  this  pil- 
grimage state,  are  important.  If  an  upright  and 
courteous  conduct  will  secure  the  esteem  of  our 
fellow  men,  we  should  endeavour  to  obtain  their 
respect,  that  we  may  be  more  useful.  Still,  we  ought 
not  seek  to  be  men-pleasers,but  the  servants  of  God. 
And  when  our  name  is  evil  spoken  of,  when  our  mo- 
tives and  character  are  questioned  by  others,  our 
solicitations  should  be  to  obtain  the  approbation  of 


280  SERMON  XXI. 

the  Searcher  of  hearts.  Our  fellow  mortals  may 
be  deceived,  or  from  some  evil  design,  may  judge 
us  uncharitably  ;  but  it  will  be  a  strong  consolation, 
if  the  Lord,  who  cannot  err,  smile  upon  us.  Better 
to  have  all  the  world  in  hostile  array  against  us, 
and  to  suffer  the  most  bitter  persecution,  if  we  have 
heaven  on  our  side,  than  to  please  all  men,  and  not 
be  the  servants  of  Christ.  As  it  is  desirable  to  have 
the  friendship,  sympathies,  and  aids  of  our  fellow 
mortals,  so  is  it  infinitely  important  to  have  that 
communion,  and  those  joys,  which  are  the  effect  of 
being  reconciled  to  God  through  the  death  of  his 
Son.  Happy  is  that  man  who  has  a  good  report 
among  his  fellow  men  ;  but  blessed  is  the  one  who, 
like  Enoch,  walketh  with  God,  and  who  enjoyeth 
the  smiles  of  his  reconciled  countenance,  and  that 
peace  which  passeth  understanding. 

2dly.  When  we  see  criminals  arraigned  before 
human  tribunals,  we  should  exercise  compassion 
and  pity,  ratJier  than  scorn  and  contempt. 

It  is  possible,  such  may  not  be  more  guilty  than 
some  of  the  spectators.  Suppose,  for  instance,  a 
person  is  condemned  for  having  robbed  another  of 
a  thousand  dollars.  Do  we  look  upon  him  with 
abhorrence  and  dread  I  Perhaps  he  would  not  have 
committed  the  deed,  had  he  not  been  in  straitened 
circumstances.  Or  could  he  have  obtained  but  a 
dollar  at  a  time  by  some  other  dishonest  means,  he 
might  not  have  had  recourse  to  robbery.  Proba- 
bly he  would  rather  have  obtained  the  same  sum 
from  several  persons  than  from  one.  Yes,  and  the 
person  who  habitually  cheats  but  a  gill  of  grain,  or 
a  cent  at  a  time,  has  the  same  dishonest  principle 
and  views.  He  might  be  alarmed  and  deterred 
from  taking  a  large  sum  dishonestly,  or  all  that  any 
man  possessed.  But  let  his  base  heart  insinuate 
that  a  man  is  wealthy,  and  that  the  loss  of  a  thou- 
sand dollars  would  be  a  mere  trifle  ;  if  he  should 
have  opportunity  to  cheat  or  over-reach  without 
any  means  of  detection,  quickly  would  his  avarice 


SERMON  XXI.  281 

grasp  the  dishonest  gain.  And  let  the  same  person 
be  brought  to  want,  he  might  be  more  odious  and 
more  to  be  dreaded,  than  the  arraigned  criminal. 
The  only  difference  between  the  most  secret  and 
trifling  dishonesty,  and  the  most  open  and  daring 
robbery,  is  merely  circumstantial.  The  principle 
is  the  same  ;  for  he  that  is  unjust  in  the  least,  is  un- 
just also  in  much.  A  change  of  condition,  and  the 
depravity  of  the  human  heart,  would  be  sufficient 
to  lead  such  a  one  into  the  most  enormous  crimes. 

Then,  when  overt  acts  disgrace  any  of  our  fellow- 
mortals,  let  us  inquire  of  our  own  hearts,  if  we 
cherish  the  secret  lurkings  of  such  a  principle  in 
our  breasts. 

odiy.  This  subject  may  serve  to  show,  that 
though  the  gain  of  sin  be  small,  the  guilt  may  be 
great. 

One*  great  principle  to  be  inferred  from  the  text, 
is,  that  he  who  has  sinned,  though  to  a  small  amount 
in  respect  to  the  fruit  or  profit  of  the  transgression, 
has,  by  so  doing,  incurred  a  full  condemnation. 
He  who  hasjust  passed  over  a  forbidden  limit,  which 
was  distinctly  known  to  him,  is  unfaithful  in  the 
least,  and  is  also  guilty  in  much.  For  a  vindica- 
tion of  this,  it  is  evident,  that  by  a  small  act  of 
fraud,  the  line  which  separates  the  right  from  the 
wrong,  is  just  as  effectually  broken  over,  as  by  a 
great  act  of  injustice.  The  Saviour,  in  the  words 
of  the  text,  speaks  to  the  man  who  is  only  half  an 
inch  within  the  limit  of  forbidden  ground,  in  the 
very  same  terms  by  which  he  addresses  the  one 
who  has  made  the  farthest  and  the  largest  excur- 
sions over  the  boundary.  Grant  that  he  is  but  a 
little  way  upon  the  wrong  side  of  the  line  of  de- 
markation  ;  but  why  is  he  upon  it  at  all  t  It  was 
in  the  act  of  crossing  that  line,  that  he  entered  upon 
the  contest  betweeen  right  and  wrong;  and  then 
it  was  decided.     That  was  the  instant  of  time  at 

*  Tlie  remainder  of  this  discourse  is  chiefly  from  Dr.  Chalmers. 

36 


282  SERMON  XXI. 

which  principle  struck  her  surrender.  The  great 
difficulty  was  to  pass  the  partition  wall ;  for  after 
that  was  done,  the  moral  principle  has  no  barriers 
to  obstruct  his  progress  over  the  whole  extent  of  the 
forbidden  field  but  what  may  be  easily  surmounted. 
If  he  is  but  a  little  way  Vvithin  the  unlawful  territo- 
ry, even  upon  its  margin,  the  God  who  finds  him 
there,  will  reckon  and  deal  with  him  as  a  bold 
transgressor. 

In  the  words  of  the  text,  the  Saviour  has  taken 
his  stand  on  the  mere  dividing  line  between  what 
is  lawful  and  what  is  unlawful ;  and  he  gives  us  to 
understand,  that  the  man  who  enters  by  a  single 
footstep  on  the  forbidden  ground,  immediately  con- 
taminates his  person  with  the  full  hue  and  charac- 
ter of  guiltiness.  He  does  not  make  the  difference 
between  right  and  wrong  to  consist  in  a  gradual 
shading  of  the  one  into  the  other;  and  thus  obli- 
terate the  distinctions  of  morality.  He  allows  no 
imperceptible  intermixture  between  the  nature  and 
margin  of  virtue  and  vice ;  but  gives  a  clear  and 
decided  delineation.  It  is  not  a  gentle  transition 
for  a  man  to  step  over  from  honesty  to  dishonesty, 
and  from  truth  to  falsehood.  There  is  between 
them  a  wall,  rising  up  unto  heaven  ;  and  the  au- 
thority of  God  must  suffer  violence,  ere  one  inch  of 
entrance  can  be  made  into  the  field  of  iniquity. 
The  Saviour  never  glosses  over  the  beginning  of 
crimes.  His  object  is  efiectually  to  fortify  the  limit, 
to  cast  a  rampart  of  exclusion  around  the  whole 
territory  of  guilt,  and  to  rear  it  before  tiie  eye  of 
man  in  such  characters  of  strength  and  sacredness, 
as  should  make  him  feel  that  it  is  impregnable. 

Again  :  We  may  see,  that  he  who  is  unfaithful  in 
the  least,  has  incurred  the  condemnation  of  him  who 
is  unfaithful  in  much  ;  because  the  littleness  of  the 
gain,  so  far  from  lessening  the  guilt,  is  in  fact  rather 
a  circumstance  of  afj^sfravation.  It  is  certain  that  he 

... 

who  has  committed  injustice  for  the  sake  of  a  less  ad- 
vantage, has  done  it  on  the  impulse  of  a  less  tempta- 


SERMON  XXI.  283 

tion.  He  has  parted  with  his  honesty  at  an  inferiour 
price,  by  bartering  it  for  a  mere  trifle.  And  does  this 
lessen  his  guilt  1  Certainly  it  proves  how  small  is  the 
price  which  he  sets  upon  his  eternity  ;  and  how 
cheaply  he  can  bargain  away  the  favour  of  God,  and 
an  inheritance  in  glory.  And  the  more  paltry  the 
traffick  is  in  respect  of  sinful  gain,  the  more  profane 
it  may  be  in  respect  of  principle.  It  likens  him  the 
more  to  profane  Esau,  who  sold  his  birth-right  for 
a  mess  of  pottage.  The  piercing  eye  of  Him  who 
looketh  down  from  heaven,  and  pondereth  the  se- 
crets of  every  breast,  perceives  that  the  man  who 
is  abhorrent  only  in  the  view  of  flagrant  acts  of  in- 
justice, has  no  justice  whatever  in  his  character.  It 
is  at  the  precise  limit  between  the  right  and  the 
wrong,  that  the  flaming  sword  of  God's  law  is 
placed.  This  is  strikingly  evident  in  the  instance 
of  the  first  sin  that  entered  the  world.  What  is  it 
that  swells  the  eating  of  the  forbidden  fruit  with  a 
grandeur  so  momentous  ?  How  came  an  action  in 
itself  so  minute,  to  be  the  germe  of  such  mighty  con- 
sequences ?  How  are  we  to  conceive  that  our  first 
parents,  by  one  act  of  disobedience,  brought  death 
upon  themselves  and  their  posterity  ?  By  the  eating 
of  the  forbidden  fruit,  a  clear  requisition  or  distinct 
prohibition  was  broken.  A  transition  was  made 
from  loyalty  to  rebellion  :  and  an  entrance  was  ef- 
fected into  the  kingdom  of  Satan.  If  the  act  itself 
was  a  trifle,  it  served  to  aggravate  the  guilt ;  that, 
for  such  a  trifle  the  authority  of  God  could  be  des- 
pised and  set  at  defiance.  And  now,  if  for  a  single 
transaction,  all  the  felicity  of  paradise  had  to  be 
broken  up,  and  the  wretched  oflfenders  to  be  turned 
abroad  upon  a  world,  now  changed  by  the  curse  into 
a  wilderness  ;  and  all  the  woes  with  which  earth  is 
filled,  be  the  direful  consequence,  let  us  not  hesi- 
tate to  believe,  That  he  who  is  unfaithful  in  that 
which  is  least,  contracts  great  guilt ;  and  for  the 
sake  of  a  little  gain,  incurs  an  aggravate-d  condem- 
nation. 


284  SERMON  XXI. 

4thly.  We  may  also  see,  that  he  who  is  faithful  in 
that  which  is  least,  is  entitled  to  the  highest  praise. 

In  respect  both  of  righteous  principle  and  prac- 
tice, such  a  one  is,  and  ought  to  be  considered  as  be- 
ing faithful  in  that  which  is  much.  Who  is  the  man, 
my  hearers,  to  whom  you  would  most  readily  confide 
the  whole  of  your  property  ?  He  who  would  disdain 
to  put  forth  an  injurious  hand  on  a  single  farthing. 
Of  whom  would  you  have  the  least  dread  of  any 
unrighteous  encroachment  ?  He  is  the  one,  all  the 
delicacies  of  whose  principle  are  awakened  when 
he  comes  within  sight  of  tlie  dividing  limit,  which 
separates  justice  from  injustice.  Who  is  the  man 
whom  we  shall  never  find  among  the  greater  de- 
grees of  iniquity?  He  who  shrinks,  with  sacred  ab- 
horrence, from  its  smallest  degree.  Nobleness  of 
condition  in  life,  is  not  essential  as  a  state  for  noble- 
ness of  character:  Nor  does  a  man  require  to  be 
high  in  office,  to  gatiier  round  his  person  the  wortli 
and  lustre  of  a  high-minded  integrity.  Humble  life 
may  be  as  rich  in  moral  grace  and  moral  grandeur, 
as  the  loftier  places  of  society  and  refinement. 
True  dignity  of  principle  may  be  cherished  in  the 
breast  of  a  man  of  the  lowest  drudgery,  as  well  as 
in  the  bosom  of  him  who  stands  intrusted  with  the 
fortunes  of  an  empire.  Moreover,  that  man  has  the 
brightest  Christian  character  who  conscientiously 
observes  all  the  punctilios  of  godliness.  It  is  in  an 
humble,  and  almost  unnoticed  walk,  that  he  can 
most  effectually  prove  to  his  God  and  his  own  con- 
science, that  he  is  a  Christian.  Hence,  the  secret 
walk,  the  private  acts  of  men,  if  noble,  far  the  no- 
blest of  their  lives.  And  to  be  faithful  in  those 
things  that  are  little,  gives  the  most  incontestible 
evidence,  that  a  man  is  faithful  in  that  which  is 
much ;  and  consequently  entitled  to  the  highest 
esteem  and  commendation  from  his  fellow-men, 
and  the  peculiar  smiles  and  approbation  of  his 
God.     Amen. 


SERMON  XXII. 


ON  JUSTIFICATION. 


ROMANS  ni.  24. 

Being  justified  freely  hy  Ms  grace,  through  the  redemption 
that  is  in  Christ  Jesus. 

The  doctrine  of  justification  is  one  of  the  main  pil- 
lars, which  support  the  Christian  religion.  That  it 
be  rightly  understood,  is  of  great  importance  ;  for 
it  is  a  cardinal  point  in  the  system  of  divine  truth, 
revealed  in  the  sacred  scriptures.  And  to  obtain 
clear  views  of  this  fundamental  article  of  Chris- 
tianity, let  us  attend  to  the  context.  St.  Paul,  after 
showing  that  by  the  deeds  of  the  law,  there  shall  no 
flesh  be  justified  in  the  sight  of  God,  illustrates  the 
present  subject  in  the  following  manner:  "  But  now 
the  righteousness  of  God  without  the  law,  is  mani- 
fested ;  being  witnessed  by  the  law  and  the  prophets; 
even  the  righteousness  of  God,  which  is  by  faith  of 
Jesus  Christ  unto  all,  and  upon  all  them  that  believe, 
for  there  is  no  difference  :  for  all  have  sinned,  and 
come  short  of  the  glory  of  God  :  being  justified 
freely  by  his  grace,  through  the  redemption  that  is  in 
Christ  Jesus,  whom  God  hath  set  forth  to  be  a  pro- 
pitiation through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins  that  are  past, 
through  the  forbearance  of  God  ;  to  declare  I  say, 
at  this  lime  his  righteousness  ;  that  he  might  be  just, 
and  the  justifier  of  him  that  believeth  in  Jesus." 

We  are  now  naturally  called  upon  to  attend  to 
the  explication  of  the  term,  justification. 

This  word  is  adopted  from  the  proceedings  of  ju- 
dicial courts  ;  and  denotes  the  acquittal  of  a  person, 
tried  by  such  a  court,  upon  an  accusation  of  a  crime. 


286  SERMON  XXII. 

The  person  accused,  beingupon  trial  found  innocent 
of  the  charge,  is  declared  to  be  just  in  the  view  of 
the  law ;  and  by  an  easy  and  natural  figure  is  said  to 
be  justified :  that  is,  he  is  made,  or  found  to  be 
just.  As  the  allegations,  with  which  he  may  be 
charged,  cannot  be  substantiated  against  him,  he  is 
freed  from  indictment,  and  pronounced  innocent. 

Now,  in  this  original,  forensick  sense  of  the  term, 
it  is  obvious  from  the  declarations  of  the  context, 
that  no  human  being  can  be  justified  by  the  law, 
before  the  bar  of  God.  As  all  mankind  have  diso- 
beyed this  law,  it  is  clear,  that  he  whose  judgment 
is  invariably  according  to  truth,  must  declare  them 

guilty- 
Perfect  beings  are  justified  by  their  own  obedi- 
ence ;  since  they  fulfil  all  the  demands  of  the  divine 
law.  To  them,  therefore,  the  religion  of  nature  is 
amply  sufficient  to  secure  their  duty,  their  accept- 
ance with  God,  and  their  final  happiness.  And  as 
such  sustain  the  character  of  sinless  perfection, 
their  justification  is  according  to  a  dispensation  of 
perfect  righteousness. 

But  sinful  beings  cannot  thus  be  justified  ;  be- 
cause they  have  not  rendered  that  obedience,  which 
is  the  only  possible  ground  of  justification  by  law. 
Consequently,  some  other  ground  of  justification 
is  absolutely  necessary  for  them,  if  they  be  ever 
accepted  and  rewarded. 

Still  the  scriptures  teach  us,  "  For  what  the  law 
could  not  do,  in  that  it  was  weak  through  the  flesh, 
God  sending  his  own  Son  in  the  likeness  of  sinful 
flesh,  and  for  sin  condemned  sin  in  the  flesh  ;  that 
the  righteousness  of  the  law  might  be  fulfilled  in  us, 
who  walk  not  after  the  flesh,  but  after  the  Spirit."  It 
is  however  certain,  that  justification,  when  extended 
to  returning  sinners,  must,  in  some  respects,  be  a 
thing  widely  diflV^rent  from  justification  under  the 
law.  A  subject  of  law  is  justified  only  when  he  is, 
in  the  full  and  strict  sense,  just :  that  is,  when  he 
has   completely  obeyed  its  requisitions.     In  this 


SERMON  XXII.  287 

case,  his  obedience  is  the  only  ground  of  his  justi- 
fication, and  is  all  that  is  essential  to  it ;  because 
he  has  done  every  thing  required  of  him,  and  no  act 
of  disobedience  can  be  truly  laid  to  his  charge. 

From  this  case,  that  of  the  penitent  under  the 
gospel  differs  entirely.  He  has  been  guilty  of  innu- 
merable acts  of  disobedience,  which  are  all  truly 
chargeable  to  him.  Nor  can  it  ever  be  truly  said, 
that  he  has  not  been  guilty  of  them.  If,  therefore, 
he  be  ever  justified,  it  must  be  in  a  sense  widely 
different  from  that  which  has  been  already  explain- 
ed. The  term  is,  then,  not  used  in  the  gospel,  be- 
cause its  original  meaning  is,  in  every  sense,  strict- 
ly intended ;  but  because  this  term,  figuratively 
used,  better  expresses  the  thing  intended,  than  any 
other.  The  act  of  God  denoted  by  this  term,  as 
used  in  the  gospel,  so  much  resembles  a  forensick 
and  legal  justification,  that  the  word  is  naturally,  and 
by  an  easy  translation,  adopted  to  express  this  act. 

Hence,  "  to  justify,"  as  the  term  is  used  in  the 
gospel,  is  to  absolve  from  an  accusation,  and  to  free 
from  the  condemnation  of  past  sin.  Justification,  as 
the  term  is  used  in  the  divine  word,  stands  opposed 
to  condemnation  ;  so  that  it  must  essentially  consist 
in  the  acquittal  of  transgressions.  Hear  one  of  the 
Proverbs  of  Solomon,  appropriate  to  the  point  un- 
der consideration.  "  He  that  justifieth  the  wicked, 
and  he  that  condemneth  the  just ;  even  they  both 
are  abomination  to  the  Lord."  Again :  says  the 
prophet  Isaiah,  "  Wo  unto  them  which  justify  the 
wicked  for  reward,  and  take  away  the  righteousness 
of  the  righteous  from  him."  In  both  of  these  ex- 
pressions it  is  obvious,  from  the  contrast  of  the  epi- 
thets and  characters,  that  to  justify  the  wicked,  im- 
plies to  acquit  them,  and  to  treat  them  as  righteous. 
And  this  is  the  sense  in  which  the  phrase  is  used  in 
the  word  of  God,  when  he  is  said  to  justify  peni- 
tent believing  sinners.  Therefore,  the  justification 
of  a  sinner  in  the  fullest  sense  of  the  phrase,  com- 
prises the  forgiveness  of  hia  sins,  the  deliverance 

36* 


^  SERMON  XXII. 

from  their  deserved  punishment,  and  the  entitling 
him  to  all  the  blessings  contained  in  eternal  life. 

I  would  now  remark,  that  these  three  particulars 
are  included  in  the  pardon  of  sin,  if  the  term  pardon 
be  used  in  its  most  extensive  import.  This  word  is 
generally  used  to  signify  only  a  partial  removal  of 
evil ;  and  not  a  full,  or  complete  pardon.  Let  an  ex- 
ample be  taken  for  illustration.  Suppose  a  citizen 
of  the  United  States  should  com  mit  a  crime,  for  which 
the  law  condemned  him  to  stand  under  the  gallows, 
during  one  hour,  with  a  rope  round  his  neck.  On 
the  day  appointed  for  the  disgraceful  punishment, 
a  pardon  is  received  from  the  President ;  but  with 
this  proviso,  that  the  criminal  shall  never  stand  as 
candidate  for  any  publick  office,  neither  be  allowed 
to  vote  for  any  candidate  to  office.  Such  a  pardon 
would  be  only  a  partial  removal  of  the  evil ;  for  the 
criminal  would  be  deprived  of  some  of  the  liber- 
ties of  a  free  citizen.  A  complete  pardon  would  not 
only  remove  the  disgraceful  punishment  of  the  rope 
and  gallows,  but  it  would  also  entitle  him  to  all  the 
imnumities  of  free  citizens,  by  restoring  all  those 
privileges  which  he  would  otherwise  have  enjoyed, 
had  he  not  committed  the  crime.  Thus,  a  complete 
pardon  of  sin  not  only  gives  peace  of  conscience 
to  the  penitent  sinner,  and  delivers  him  from  the 
threatened  penalty  of  the  law  ;  but  also  places  him 
in  such  a  standing,  that  he  will  receive  a  reward  for 
all  those  acts  which  imply  true  obedience,  as  if  he 
had  never  sinned.  It  is  in  this  light  that  we  dis- 
cern the  consistency  of  those  scriptural  declarations, 
which  teach  us  that  the  Lord  will  reward  believers 
for  every  good  work,  and  that  he  will  reward  every 
one  according  to  his  works.  Hence,  this  is  the 
sense  in  which  we  are  to  understand  the  term,  jus- 
tification, as  used  in  divine  revelation  ;  or  the  sense 
in  which  mankind  are,  under  the  gospel,  said  to  be 
justified.  In  the  Westminster  Catechism,  is  the  fol- 
lowing definition  :  "  Justification  is  an  act  of  God's 
free  grace,  wherein  he  pardoneth  all  our  sins,  and 


SERMON  XXII.  289 

accepteth  us  as  righteous  in  his  sight,  only  for  the 
righteousness  of  Christ  imputed  to  us,  and  received 
by  faith  alone." 

Secondly.  Let  us  now  inquire  in  what  sense  be- 
lievers are  said  to  be  justified  freely  by  the  grace 
of  God.     "  Being  justified  freely  by  his  grace." 

From  the  observations  already  made,  it  is  evi- 
dent that  their  justification  can  in  no  sense  nor  de- 
gree be  merited  by  themselves.  Then  it  must,  of 
course,  be  communicated  freely. 

The  word  grace,  is  used  by  the  inspired  writers 
in  various  senses.  In  its  original  import,  it  denotes 
a  free  gift.  As  it  is  used  in  the  text,  the  unmerit- 
ed love  of  God  is  exhibited  as  the  original  source 
of  all  the  forfeited  blessings,  conferred  upon  our 
guilty  world.  So  under  the  influence  of  this  love, 
the  Lord  formed  the  original  and  gracious  design 
of  saving  mankind  from  sin  and  death.  The  law 
of  God  is  a  perfectly  just  law.  But,  by  this,  man 
was  condemned  and  finally  cast  ofii".  Justice,  there- 
fore, in  no  sense  demanded  the  deliverance  of 
mankind  from  condemnation.  Consequently  this 
deliverance  was  planned  by  the  mere  gracious  good 
will  of  the  Most  High.  The  Lord  could  not  but 
foresee,  that  the  glorious  blessings  proposed  only 
to  mankind,  would  be  profiered  to  rebels,  to  apos- 
tates, who  merited  nothing  but  wrath  and  indigna- 
tion. Then,  unbounded,  gracious  love,  only  could 
operate  in  the  Divine  Mind  in  favour  of  such  beings. 

It  was,  also,  the  same  kind  of  divine  love  that 
induced  the  Son  of  God  to  become  incarnate,  and 
suffer  the  just  for  the  unjust,  that  he  might  redeem 
lost  man.  Love,  stronger  than  death,  induced  him 
to  leave  his  native  heaven  and  all  the  adoring  hosts, 
to  come  into  this  world  to  do  and  sufter  all  that  he 
did,  that  there  might  be  justification  for  the  guilty, 
by  grace.  Redemption,  by  his  death,  proclaims 
grace  unmeasurably  great. 

The  mission  and  agency  of  the  Divine  Spirit,  are 
the  result  of  this  same  gracious,  incompardble  love. 

37 


290  SERMON  XXII. 

In  the  human  character  there  is  nothing  to  merit 
the  interference  of  this  glorious  Person  on  the  be- 
half of  mankind.  The  Holy  Spirit  comes  to  re- 
new and  sanctify  him  ;  because  without  his  agency 
in  sanctification,  he  is  undone.  There  is  nothing 
amiable  in  the  moral  character  of  man,  to  merit  or 
invite  his  descent  and  renewing  influence.  The 
miserable  condition  of  the  human  race  must  be  the 
only  inducement  to  the  Spirit  of  Grace,  to  interfere 
in  this  important  work. 

The  several  particulars  just  mentioned,  so  plainly 
necessary  to  the  justification  of  man,  are  the  result 
of  the  unmerited  love  of  God.  And  his  justifica- 
tion itself,  also  flows  entirely  from  the  same  gracious 
love.  As  grace,  in  all  its  operations,  implies  free 
unmerited  favour ;  so  believers  may  be  said  to  be 
justified  freely  by  the  grace  of  God.  The  forgive- 
ness of  their  sins,  their  acquittal  from  final  con- 
demnation, and  their  admission  to  the  enjoyments 
of  heaven,  are  all  granted  them  freely  and  gra- 
ciously, because  God  giants  them  v;ith  unparalleled 
compassion  ;  and  is  therefore  pleased  to  commu- 
nicate to  them  these  unspeakable  fjivours. 

Thirdly.  Let  us  now  inquire  in  what  sense  be- 
lievers are  justified  through  Christ's  redemption. 
"  Being  justified  freely  by  his  grace,  through  the 
redemption  that  is  in  Christ  Jesus." 

This  expression  doubtless  implies,  that  the  aton- 
ing sufferings  and  death  of  the  Lord  Jesus  Christ, 
is  the  sole  ground  of  their  pardon.  By  these,  the 
Divine  Redeemer  made  an  atonement  for  the  sins 
of  mankind.  In  other  words,  he  rendered  to  the 
law,  character,  and  government  of  God,  such  pe- 
culiar honour  as  to  make  it  consistent  with  their 
unchangeable  nature  and  glory,  that  sinners  should, 
on  proper  conditions,  be  forgiven.  The  pardon  of 
the  guilty  and  rebellious,  rendered  an  atonement 
absolutely  necessary;  for  the  !j;acred  oracles  declare, 
*' That  without  the  shedding  of  blood,  is  no  re- 
mission,"    And,  that  the   blood   of  Christ  is  the 


SERMON  XXII.  291 

righteousness  by  which  God  the  Father  pardons  the 
believer  in  Jesus,  appears  evident,  from  the  shed- 
ding of  the  blood  of  beasts  in  sacrifice,  under  the 
law  of  Moses.  These  were  all  types  of  the  great 
sacrifice  that  was  to  be  offered  in  due  time.  They 
had  no  efficacy  in  themselves  to  atone  for  sin  ;  but 
pointed  tiie  believing  Jews  to  the  blood  of  their 
Redeemer,  for  pardon. 

The  important  errand  for  which  Christ  came  into 
this  world,  was  to  magnify  the  law  and  make  it  hon- 
ourable, both  by  his  obedience  and  complete  atone- 
ment. Hence,  he  was  set  forth  to  be  a  propitiation, 
through  faith  in  his  blood,  to  declare  God's  right- 
eousness, that  "He  might  be  just,  and  the  justifier 
of  him  that  believeth  in  Jesus."  Believers  are  re- 
presented to  be  healed  by  his  stripes,  to  be  recon- 
ciled to  God  by  his  death,  and  to  be  redeemed  by 
his  blood.  "  In  whom  we  have  redemption  through 
his  blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace."  Tiius  we  are  taught,  that 
God  justifies  believers  solely  on  Christ's  account. 
But  how  is  the  atonement  of  Christ  the  ground  of 
pardon  ?  It  is  the  reason  for  which  the  Lord  can 
consistently  justify  the  penitent:  Or  it  is  that  to 
which  he  has  respect,  when  he  delivers  from  the 
curse  of  the  law.  If  perfect  obedience  were  the 
ground  of  jastiiication,man  v/ould  be  cut  off  in  him- 
self; on  the  ground  that  all  have  sinned  and  come 
short  of  the  glory  of  God.  The  whole  world  are 
guilty  before  him  ;  "therefore  by  the  deeds  of  the 
law,  there  shall  no  flesh  be  justified  in  his  sight." 
Neither  can  the  obedience  of  the  gospel  be  the 
ground  of  justification  before  God  ;  for  the  gospel 
requires  all  who  embrace  it,  to  obey  all  its  precepts; 
but  the  lives  of  the  most  pious  are  very  imperfect. 
And  should  any  one  who  embraces  the  gospel,  live  a 
life  of  perfect  holiness  through  the  remainder  of  his 
days,  his  obedience  could  not  be  accounted  a  ran- 
som, for  he  would  have  done  no  more  than  his  duty; 
and  the  law  would  have  demands  for  sins  previously 


292  SERMON  XXII. 

committed.  Should  a  man  live  a  thousand  years, 
and  daily  do  many  more  righteous  deeds  than  his 
duty  required,  these  could  not  be  the  ground  of  his 
justification  in  the  sight  of  God  ;  for  the  law  threat- 
ens death, oreverlasting  punishment,  forevery  trans- 
gression. Hence,  even  such  a  life  of  superabound- 
ing  good  works,  could  not  atone  for  one  sin. 

A  sinner  has  nothing  in  himself,  nor  is  it  possible 
he  ever  should  have  any  thing  that  could  render  it 
proper  and  reasonable  that  he  should,  out  of  respect 
to  that,  be  forgiven  and  received  to  favour.  Nothing 
that  can  be  done  by  him  to  make  atonement  for  his 
sins,  will  do  any  thing  towards  removing  the  curse 
of  tlie  divine  law.  No  consequent  obedience  can 
atone  for  transgression,  so  as  to  remove  or  even 
mitigate  the  curse.  The  proclamation  is  gone  forth 
from  the  throne  of  the  great  Eternal,  "■  Cursed  is 
every  one  that  continueth  not  in  all  things  written  in 
the  book  of  the  law  to  do  them."  But  Christ  is  the 
end  of  the  law  for  righteousness:  that  is,  he  was 
made  a  curse,  that  he  might  deliver  all  who  believe 
in  him  from  the  curse  of  the  law.  And  now  God 
can  be  just,  can  act  consistently  with  his  righteous- 
ness ;  make  a  glorious  display  of  his  law  and  go- 
vernment, and  maintain  all  the  divine  rights,  while 
he  justifies  the  believer.  In  this  view,  the  divine 
word  represents  all  favour,  the  forgiveness  of  sin, 
and  eternal  life  to  be  bestowed  upon  men,  not  out 
of  regard  to  their  righteousness  and  worthiness, 
but  purely  for  the  sake  of  Christ;  wholly  from  a 
regard  to  his  obedience  and  to  the  atonement  which 
he  made  by  his  own  blood.  The  whole  that  is 
comprised  in  redemption,  flows  through  Christ  ; 
that  is,  on  his  account  and  for  his  sake.  A  perfect 
righteousness  does  indeed  recommend  to  the  divine 
favour.  This  the  justified  sinner  has  not  in  him- 
self, but  in  Christ ;  '•'  whose  righteousness  is  unto 
all,  and  upon  all  them  that  believe." 

"  Being  justified  freely  by  his  grace  through  the 
redemption  that  is  in  Christ  Jesus,  whom  God  hath 
set  forth  to  be  a  propitiation." 


SERMON  XXII.  293 

The  term  redemption,  as  used  in  the  word  of  God, 
sometimes  has  reference  to  the  atonement  of  Christ ; 
and,  in  other  instances,  it  relates  to  the  actual  re- 
deeming of  sinners  from  sin  and  death.  Perhaps 
both  senses  are  included  by  the  word,  as  it  is  ex- 
pressed in  the  text.  The  term  propitiation,  how- 
ever, is  peculiarly  expressive  of  Christ's  atoning 
sacrifice,  and  its  proper  import  is  his  atonement. 

The  word  atonement,  in  its  original  sense,  de- 
notes some  amends,  or  satisfaction,  fqr  the  neglect 
of  some  duty,  or  the  commission  of  some  fault. 
An  atonement  for  a  crime  committed  against  a  go- 
vernment of  any  kind,  supposes  the  offender,  if  he 
receive  the  benefit  of  it,  to  be  pardoned  or  discharg- 
ed on  its  account.  In  this  case,  it  must  be  such  as 
to  leave  the  government  in  as  good  a  state — as  firm, 
as  honourable,  as  easily  and  surely  efficacious  in  its 
future  operations  after  the  offender  is  acquitted,  as 
it  would  have  been  if  he  had  been  punished  with 
exact  justice.  In  no  other  manner  can  it  become  a 
satisfaction  for  the  injury.  If  all  the  services  of  the 
offender  in  this  case,  were  due  to  the  government 
after  his  crime  was  committed,  it  would  be  impos- 
sible for  the  atonement  to  be  made,  unless  by  an- 
other person. 

Sin  is  a  crime  committed  against  the  govern- 
ment of  God.  All  the  services  of  sinners  are  owed 
to  him,  even  while  they  transgress.  No  future  ser- 
vices of  any  sinner,  therefore,  can  be  any  satis- 
faction for  his  past  sins.  If  an  atonement  be  made 
in  this  case,  then  it  must  be  made  by  a  substitute  ; 
and  this  substitute  must  be  able  to  render  services 
of  sufficient  value  to  repair  the  injury  done.  In  the 
performance  of  these  services,  he  must  leave  the 
divine  government  as  firm,  as  honourable,  as  effi- 
cacious in  its  operations,  after  the  atonement  is 
made,  as  it  was  before  the  crime  was  committed. 

The  government  of  God  over  his  moral  crea- 
tures, is  a  moral  government ;  that  is,  a  govern- 
ment of  rules  and  motives,  of  laws  sanctioned  by 


294  SERMON  XXII. 

rewards  and  punisliments.  Such  a  government, 
even  in  the  Iiands  of  Omnipotence,  may  become 
weak  and  inefficacious  in  the  view  of  its  subjects. 
A  law  which,  after  it  has  been  violated,  is  not  vin- 
dicated by  punishing  the  violator,  loses,  of  course, 
a  part  of  its  authority.  A  moral  governour  will 
cease  to  be  regarded  with  veneration,  if,  when  he  is 
insulted  by  his  subjects,  he  do  not  inflict  on  them 
the  proper  punishment.  And  a  moral  government 
cannot  be  preserved,  unless  the  motives  to  obedi- 
ence be  continued,  to  the  view  of  its  subjects,  in 
full  force. 

An  atonement  for  sin,  therefore — that  is,  a  com- 
plete atonement — must  be  such  as  to  leave  these  mo- 
tives wholly  unimpaired.  It  must  consist  of  such  ser- 
vices as,  whatever  else  may  be  their  nature,  will, 
after  the  transgressors  are  pardoned,  leave  the  go- 
vernment of  God  in  no  degree  less  venerable,  less 
efficacious,  or  less  likely  to  be  punctually  obeyed, 
than  before  their  sins  were  committed.  As  tliese 
sins  have  been  very  numerous  and  very  great,  it  is 
further  evident,  that  the  services  rendered  as  a  sa- 
tisfaction for  hem,  must  be  of  great  value.  And 
Christ,  both  by  his  obedience  and  sufferings,  has 
magnified  the  law  and  made  it  honourable.  With 
the  sacrifice  that  he  made,  or  the  redemption  that 
he  wrought,  the  Father  was  well  pleased.  When 
his  soul  was  made  an  offering  for  sin,  the  highest 
honour  redounded  to  the  Supreme  Ruler  ;  to  his 
law  and  government. 

Let  us  now  view  the  sinner  as  a  bankrupt  debtor, 
wlio  owed  ten  thousand  talents,  but  had  nothing  to 
pay.  He  has  transgressed  in  innumerable  instan- 
ces, and  is  utterly  unable  to  atone  for  one  of  his 
transgressions.  The  law  of  God  he  has  every  way 
violated  ;  and  there  is  no  possibility  of  his  making 
amends.  He  has  destroyed  himself;  and  with  all 
his  resources,  help  is  not  to  be  found  from  a  finite 
arm.  In  vain  may  he  look  to  the  law  for  justification, 
which  can  only  denounce  eternal  condemnation. 


SERMON  XXII.  295 

Now,  if  such  a  one  be  ever  pardoned,  it  must  be 
solely  on  the  account  of  the  atonement  of  Christ. 
His  redemption  must  be  the  only  ground  of  the 
sinner's  forgiveness  and  acceptance  in  the  sight  of 
God.  And,  in  this  sense  of  the  term,  repentance, 
faith,  and  a  holy  life,  have  not  the  least  possible 
claim.  Nor  does  even  divine  grace  form  any  part  of 
it,  as  a  procuring  cause  in  this  view;  for  the  sole 
foundation  is  Christ's  atoning  death.  "  Being  now 
justified  by  his  blood,  we  shall  be  saved  from  wrath 
through  him."  Hence,  to  justify,  is  a  phrase  of  the 
same  import  as  to  pardon  ;  when  we  consider  the 
ground,  or  that  on  the  account  of  which  God  jus- 
tifies the  ill-deserving. 

Fourthly.  Let  us  now  attend  to  the  inquiry,  in 
what  sense  believers  are  justified  by  faith.  "  Being 
justified  freely  by  his  grace,  through  the  redemp- 
tion that  is  in  Christ  Jesus,  whoai  God  hath  set  forth 
to  be  a  propitiation,  through  faith  in  his  blood." 

The  expression,  through  faith  in  his  blood,  is 
most  expressive  ;  that  faith  is  the  bond  of  union,  by 
which  believers  become  united  to  Christ,  so  as  to  be 
represented  as  one  with  him,  and  to  be  accounted 
his  members.  As  the  branches  are  united  to  the 
vine,  so  believers,  by  a  beautiful  figure,  are  said  to 
be  united  to  Christ  by  faith.  It  is  by  this  vital 
union,  that  his  atoning  blood  is  applied  to  them, 
through  which  they  receive  the  pardon  of  their  sins, 
and  his  righteousness  imputed  for  their  justifica- 
tion in  the  sight  of  God.  In  this  view  we  can  see 
the  propriety  of  the  declaration,  that  believers  are 
justified  by  faith,  as  they  could  not  be  justified  with- 
out it;  for  faith  is  exhibited  as  the  great  term  or 
condition  of  salvation.  "  Believe  on  the  Lord  Je- 
sus Christ,  and  thou  shalt  be  saved."  Hence  it  is 
obvious,  that  faith  is  the  medium,  the  instrument, 
or  hand,  as  it  were,  with  which  believers  accept  the 
oftered  good,  and  lay  hold  on  eternal  life. 

To  become  interested  in  the  atonement  of  Christ, 
so  as  to  be  justified  on  its  account,  and  for  his  sake, 


296  SERMON  XXII. 

mankind  must  be  united  to  him  by  such  a  union  as 
will  constitute  them  members  of  the  body,  of  which 
he  is  the  head.  This  union,  and  the  consequentre- 
lation  which  are  formed  between  Christ  and  the  justi- 
fied, are  represented  in  the  sacred  oracles  by  various 
similitudes  :  by  the  union  of  the  branches  with  the 
vine,  by  which  they  are  one,  having  the  same  sap  and 
life  running  through  the  whole  :  by  the  head  and 
members,  which  make  one  body  :  by  the  union  of 
husband  and  wife,  by  which  they  become  one  flesh, 
and  the  wife  shares  in  the  riches,  worthiness,  and 
honours  of  the  husband  ;  even  though  antecedently 
to  this  union,  she  had  been  poor  and  unworthy  of 
him.  Tl)is  union  of  the  justified  with  Christ,  is  often 
expressed  by  their  being  in  him,  and  abiding  in  him. 
JNotwithstandinir  the  atonement  of  Christ  is  com- 
plete,  as  a  ground  of  pardon  for  the  sins  of  all  men  ; 
or  in  other  words,  is  a  propitiation  for  the  sins  of  the 
whole  world;  still,  this  does  not  put  any  impeni- 
tent sinner  in  such  a  state  as  to  entitle  him  to  the 
forgiveness  of  his  sins,  and  to  eternal  life.  Every 
transgressor  will  as  certainly  perish  in  his  iniqui- 
ties, as  if  there  had  been  no  such  Redeemer,  unless 
a  moral  and  vital  union  take  place  between  him  and 
the  Saviour,  by  his  cordial  approbation  of  his  cha- 
racter, of  his  design,  and  of  what  he  has  done  and 
suffered  for  the  sake  of  the  salvation  of  lost  men. 
Hence,  he  must  be  cordially  united  to  him  in  the 
character  he  sustains  as  the  Redeemer  of  sinners. 
It  is  morally  improper  and  incongruous,  therefore 
morally  impossible,  that  he  should  have  any  inte- 
rest in  the  atonement  of  Christ,  so  as  to  be  pardon- 
ed out  of  respect  to  that,  while  with  his  whole  heart 
he  opposes  and  rejects  hiin,  and  is  not  disposed  to 
come  to  him  that  he  mio^ht  have  life.  While  in 
such  a  state,  there  is  moral  discord  between  him 
and  the  Redeemer ;  an  opposition  and  refusal  to 
the  gracious  saving  union  and  relation  to  him  by 
faith,  as  he  alone  is  proposed  in  the  gospel. 


SERMON  XXII.  297 

Let  an  example  be  noticed  for  the  sake  of  illus- 
tration. Suppose  a  rich  and  most  worthy  prince 
should  offer  himself  to  a  woman,  poor  and  greatly 
in  debt,  to  become  her  husband  ;  consequently,  to 
render  her  rich,  respectable,  and  honourable.  Now 
this  proposal  could  not  put  her  in  the  possession 
of  these  benefits,  nor  give  her  the  least  claim  or  ti- 
tle to  them,  unless  she  should  consent  to  take  him 
as  her  husband,  and  cordially  receive  him  as  he  of- 
fers himself.  Yea,  by  refusing  his  glorious  prof- 
fer, she  would  announce  to  all  the  subjects  of  his 
kingdom,  her  consummate  folly  and  unworthiness. 
Thus  we  see,  it  is  by  accepting  the  offer,  and  by  the 
marriage  covenant,  that  the  union  and  relation  of 
husband  and  wife  take  place,  and  unite  the  two  as 
one.  They  are  accounted  the  united  head  of  their 
family,  and  have  one  common  interest.  So  no  sinner 
can  obtain  ^n  interest  in  the  unspeakable  blessings 
of  Christ's  atonement,  unless  there  be  a  real  con- 
sent of  the  heart,  and  living  union  by  faith,  by 
which  moral  union  they  are  in  such  a  sense  and  de- 
gree, one,  that  tiie  sinner,  now  justified,  becomes 
entitled  to  the  marvellous  and  inconceivable  bene- 
fits of  redemption. 

These  remarks  render  it  obvious,  that  faith  is  an 
essential  qualification  on  the  part  of  man,  as  a  pre- 
requisite to  his  being  justified.  Hence,  it  is  the  great 
term  of  justification  and  salvation.  Mankind,  in  an 
unrenewed  state,  are  ruined  and  helpless.  To  them, 
in  such  a  state,  Christ  is  offered  as  a  Saviour,  on  the 
condition  that  they  will  become  his  ;  that  they  will 
come  to  him,  or  give  themselves  up  to  him.  The 
act  by  which  this  voluntary  surrender  is  accom- 
plished, is  the  faith  of  the  gospel,  and  is  justly  de- 
nominated justifying  faith.  When  the  soul  thus 
renders  itself  into  the  hands  of  Christ,  it  complies 
with  his  own  terms.  It  casts  off  all  former  depend- 
ance  on  its  own  righteousness  for  acceptance  with 
God  ;  for  forgiveness  and  justification.  Conscious 
of  its  entire  unworthiness  and  desert  of  the  Divine 


298  SERMON   XXII. 

anger,  the  reality  and  greatness  of  its  guilt,  the  jus- 
tice of  its  condemnation,  and  the  impossibility  of 
expiating  its  own  sins,  it  casts  itself  at  the  footstool 
of  Divine  Mercy,  as  a  suppliant  for  mere  pardon  ; 
and  welcomes  Christ  as  the  glorious,  efficacious, 
and  all-sufficient  atonement  for  sin,  and  interces- 
sor for  sinners.  With  these  views  and  aftections, 
it  yields  itself  up  to  him  with  an  entire  confidence 
in  all  that  he  hath  taught,  done,  and  suffered,  in  the 
glorious  character  of  Mediator  between  God  and 
man.  Therefore,  being  justified  by  faith,  we  have 
peace  with  God  through  our  Lord  Jesus  Christ ;  by 
whom,  also,  we  have  access  by  faith  into  this  grace 
wherein  ye  now  stand,  and  rejoice  in  hope  of  the 
glory  of  God. 

Tlius  we  may  clearly  see,  that  faith  is  the  means 
by,  which  man,  in  the  economy  of  redemption,  be- 
comes entitled  to  its  inestimable  blessings.  It  is  not 
only  the  instrument  of  justification,  but  may  be  con- 
sidered as  the  hinge  on  which  the  whole  evanofeli- 
cal  system  turns.  He  tliat  believeth  on  the  Son, 
hath  everlasting  life  ;  and  he  that  believeth  not, 
shall  not  see  life.  These  declarations  show  that 
all  the  future  interests  of  man  are  suspended  on  his 
faith.  Generally,  all  those  passages  which  speak 
of  mankind  as  justified  and  saved  by  the  blood  and 
by  the  death  of  Christ,  indicate,  in  an  unequivocal 
manner,  that  our  faith  especially  respects  this,  as 
its  object ;  because  his  death  is,  in  a  peculiar  sense, 
the  cause  of  our  salvation  :  since  by  this,  he  be- 
came a  propitiation  for  the  sins  of  the  world.  The 
faith  of  the  gospel  always  respects  Christ  as  its  ob- 
ject. Hence,  says  St.  John,  To  him  that  worketh 
not,  but  believeth  on  him  that  justifieth  the  ungod- 
ly, his  faith  is  counted  for  righteousness.  To  him 
that  justifieth  the  ungodly  ;  that  is,  who  pardons 
and  accepts  the  guilty,  the  rebellious,  when  they 
exercise  evangelical  faiih.  Now  it  must  appear  in- 
dispensable to  all,  that  their  faith  must  respect 
Christ,  as  its  especial  object;  that  whenever  this  is 
the  fact,  they  are  entitled  to  everlasting  life ;  and 


SERMON  XXII.  299 

wherever  it  is  not,  they  shall  not  see  life,  but  the 
wrath  of  God  abideth  on  them. 

Now  why  are  mankind  justified  by  faith,  rather 
than  by  aiiy  other  Christian  grace?  8ays  the  apos- 
tle, Therelore  we  conclude,  that  a  man  is  justified 
by  faith,  without  the  deeds  of  the  law.  Doubtless 
faith  is  made  the  sole  term  of  justification  ;  because 
it  is  the  only  act  which  embraces  Christ  and  con- 
fides in  his  atonement  for  the  full  pardon  of  sin. 
Supreme  love  to  God,  repentance  for  sin,  and  all 
other  Christian  graces,  are  exercised  in  the  view  of 
different  objects;  and  in  this  view,  are  essentially 
difierent  in  their  natures.  Then  justification  is  an- 
nexed to  faith,  because  it  is  that  attribute,  or  act  of 
the  soul,  which  receives  Christ  as  an  atoning  and 
all-sufficient  Saviour  and  glorious  Mediator,  as  he 
is  freely  offered  in  the  gospel. 

Fifthly.  Let  us  now  inquire,  in  what  sense  be- 
lievers are  justified  by  works  ?  Ye  see,  then,  how 
that  by  works  a  man  is  justified,  and  not  by  faith 
only. 

This  expression,  with  the  subject  inseparable  in 
its  connexion,  most  emphatically  establishes  the 
doctrine,  that  a  man  is  justified  by  an  evangelical, 
and  not  by  a  speculative  faith  ;  by  a  living,  and  not 
by  a  dead  faith.  That  is,  by  a  faith  which  is  pro- 
ductive of  works,  or  of  a  godly  life.  Hence,  obe- 
dience to  the  requisitions  of  the  gospel,  would  be 
the  best  evidence  of  the  genuineness  of  a  man's 
faith.  In  this  manner,  a  justifying  faith  would  ap- 
pear to  be  real,  well  grounded,  rooted  in  love,  and 
not  spurious.  Thus  the  method  is  pointed  out,  by 
which  we  are  to  manifest,  or  prove,  our  justification 
by  faith,  to  our  fellow-men,  to  ourselves,  and  to  our 
God. 

To  elucidate  these  remarks  let  me  notice  that 
there  are  two  kinds  of  faith  mentioned  in  the  scrip- 
tures, essentially  and  totally  distinct  in  their  natures. 
The  one  consists  in  a  speculative  belief,  or  mere 
assent  of  the  understanding  to  probable  evidence. 
The  other,  is  that  gracious  confidence  in  Christ,  or 


800  SERMON  XXII. 

the  faith  of  the  gospel.  From  the  former  of  these, 
obedience  to  God  never  sprang,  and  cannot  spring. 
The  latter  is,  in  its  own  nature,  productive  of  obe- 
dience. 

St.  James  introduces  his  discussion  of  this  sub- 
ject with  these  questions  :  What  doth  it  profit,  my 
brethren,  though  a  man  say  he  hath  faith,  and  have 
not  works  ?  Can  faith  save  him  1  Undoubtedly  it 
can,  if  it  can  justify  him.  But  such  a  faith  implies 
not  the  least  shadow  of  evidence  of  its  beinofof  a 
saving  nature.  The  justifying  faith  of  the  gospel, 
is  the  faith  which  worketh  by  love  and  purifieth  the 
heart ;  the  faith  bv  which  alone  man  believeth  unto 
righteousness. 

The  uselessness  of  a  faith  unproductive  of  works, 
St.  James  then  elucidates,  by  an  allusion  to  an  in- 
active and  worthless  benevolence.  If  ^  brother  or 
sister  be  naked  and  destitute  of  daily  food,  and  one 
of  you  say  unto  them.  Depart  in  peace ;  be  ye 
warmed  and  filled,  notwithstandingye  gave  them  not 
tiiose  tilings  which  are  needful  to  the  body,  what 
doth  it  profit^  As  such  philanthropy  is  not  only  of 
no  use,  and  therefore  of  no  value,  but  a  reproach 
to  him  who  professes  it,  because  his  conduct  gives 
the  lie  to  his  professions ;  so  the  faith  of  him  who 
believes  the  gospel,  and  whose  life  is  not  governed 
by  its  all  important  doctrines  and  precepts,  is  equal- 
ly destitute  of  worth,  and  reproachful  to  his  cha- 
racter. In  the  words  of  the  apostle,  Even  so  faith, 
if  it  hath  not  works,  is  dead,  being  alone. 

Next  it  is  proved  in  the  strongest  manner,  that 
such  a  faith  is  not  the  faith  of  a  Christian.  Yea,  a 
man  may  say,  Thou  hast  faith  and  I  have  works: 
show  me  thy  faith  without  ihy  works,  and  I  will 
show  thee  my  faith  by  my  works.  Christ  taught 
the  great  doctrine,  that  his  disciples  were  to  be 
known  by  their  fruits  only  ;  and  that  these  were 
the  true,  regular,  and  invariable  proofs  of  that  faith 
by  which  they  were  constituted  Christians.  But 
the  faith,  that  is  without  works,  is  wholly  destitute 
of  the  grand  characteristicks  of  that  faith  which  is 


SERMON  XXII.  301 

a  well-spring  of  water,  flowing  out  unto  everlast- 
ing life.  Consequently,  it  cannot  be  of  the  nature 
of  justifying  faith. 

Now  let  us  attend  to  declarations  which  exhibit 
the  present  subject  in  a  light  so  clear,  as  to  present 
the  truth  beyond  controversy.  Thou  believestthat 
there  is  one  God  ;  thou  doest  well :  the  devils  also 
believe  and  tremble.  The  devils  are  the  subjects 
of  speculative  belief;  but  it  will  not  be  pretended, 
that  they  can  be  the  subjects  of  justifying  faith.  It 
is  impossible  for  fallen  angeis  to  exercise  this  kind 
of  faith,  as  a  Saviour  was  never  provided  for  them, 
nor  the  means  of  redemption  in  their  behalf  made 
known.  Neither  can  holy  angels  exercise  the  sav- 
ing faith  of  the  gospel,  as  they  need  no  Saviour  and 
no  pardon.  And  if  guilty  man  should  believe  in 
the  existence  of  a  God,  and  tremble  in  view  of  his 
natural  and  moral  perfections,  the  nature  of  his 
faith  would  be  tiie  same  as  that  of  the  devils.  No 
good  works  would  be  the  result. 

With  precision  let  the  subject  be  exhibited  under 
a  different  form.  But  wilt  thou  know,  O  vain  man  ! 
that  faith  without  works  is  dead  l  Vain  man,  or 
hypocrite  !  But  surely  the  faith  of  the  hypocrite  is 
not  the  faith  of  the  gospel.  It  is  the  contrast  most 
certainly.     It  is  not  a  living,  but  a  dead  faith. 

If  we  compare  such  a  faith  with  that  of  Abraham, 
the  subject  will  be  farther  illustrated.  Was  not 
Abraham,  our  father,  justified  by  works,  when  he 
had  offered  up  Isaac,  his  son,  upon  the  altar  I  Seest 
thou  how  faith  wrought  with  his  works,  and  by 
works  was  made  perfect  ?  And  the  scripture  was 
fulfilled,  which  saith,  Abraham  believed  God  ;  and 
it  was  imputed  to  him  for  righteousness.  And  he 
was  called  the  friend  of  God.  Ye  sec,  then,  how 
that  by  works  a  man  is  justified,  and  not  by  faith 
only.  These  expressions  plainly  evince,  that  the  faith 
of  Abraham  was  the  genuine  faith  of  the  gospel ;  a 
real  operative  confidence  in  the  promises  of  God. 
This  it  showed  in  a  very  forcible  manner,  because 


302  SERMON  XXIL 

he    manifested  singularly  great  and  self-denying 
obedience. 

St.  James  repeats  the  passages  in  three  different 
instances  ;  and  clearly  proves  the  same  doctrine  to 
be  the  main  thing  on  which  he  meant  to  insist,  in 
these  concise  and  emphatical  words.  For  as  the 
body,  without  the  spirit,  is  dead  ;  so  faith,  without 
works,  is  dead  also.  The  true  import  of  these 
words  is  not,  that  evangelical  faith  is  ever  a  dead 
faith  ;  for  it  cannot  exist  without  being  operative  of 
good  works.  But  such  a  faith  as  is  unproductive  of 
Christian  obedience,  is  a  mere  speculative,  lifeless 
faith.  Hence,  a  man  is  justified  by  works  ;  as  they 
are  the  consequence,  fruit,  and  evidence  of  a  saving 
justifying  faith. 

We  are  now  naturally  led  to  the  true  sense  of 
the  following  declaration  :  Now  to  him  that  work- 
eth  not,  but  believeth  on  him  that  justifieth  the  un- 
godly, his  faith  is  counted  for  righteousness.  By  the 
expression,  to  him  that  icorketh  not,  is  evidently 
to  be  understood,  one  who  does  not  attempt  to 
work,  to  recommend  himself  to  the  favour  of  God 
by  his  moral  goodness,  so  as  to  be  justified  by  the 
deeds  of  the  law.  He  renounces  all  pretence  and 
expectation  of  acceptance  in  this  manner,  by  his 
works.  In  opposition  to  working,  so  as  to  render 
himself  worthy  of  a  reward  in  a  legal  sense,  and  to 
bring  God  in  debt  to  him,  his  hope  is  founded  in 
the  faith  of  the  gospel,  to  which  the  promise  of 
pardon  is  annexed.  The  following  reason  is  sub- 
joined :  Now  to  him  that  worketli,  is  the  reward 
not  reckoned  of  grace,  but  of  debt. 

Hence,  even  good  works,  those  which  are  truly 
evangelical,  are  not  designed  to  recommend  a  man 
to  the  divine  favour  ;  but  to  be  an  evidence  of  par- 
don, acceptance,  and  justification  by  faith.  They 
are  to  be  a  manifestation,  that  our  faith  is  genuine, 
the  faith  of  the  gospel,  which,  through  the  grace  of 
God,  is  saving,  or  is  connected  with  the  promise  of 
salvation.     Amen. 


SERMON  XXIII. 


ON  JUSTIFICATION." 


R031ANS  III.  24. 

Being  justified  freely  hy  his  grace,  through  the  redemption 
that  is  in  Christ  Jesus. 

From  the  preceding  discourse  flows  a  number  of 
important  inferences. 

1st.  Christianity  furnishes  a   consistent  scheme 
of  salvation. 

The  gospel  takes  man  where  it  finds  him,  in  a 
state  of  sin  and  ruin  ;  condemned  by  the  law  of 
God  to  final  perdition,  and  incapable  of  justifica- 
tion by  his  own  righteousness.  In  this  situation  is 
announced  to  him  a  Saviour,  divinely  great  and 
glorious ;  divinely  excellent  and  lovely,  assuming 
his  nature,  to  become  an  expiation  for  his  sins ;  re- 
vealing to  him  the  way  of  reconciliation  to  God, 
and  of  eternal  salvation.  The  terms  on  which  he 
may  be  reconciled,  it  discloses  with  exact  precision 
and  perfect  clearness.  Repentance  towards  God, 
faith  in  the  Lord  Jesus  Christ,^and  a  godly  life,  in- 
clude them  all.  They  are  requisitions  the  most 
reasonable  in  themselves,  and  productive  of  incom- 
prehensible good  to  all  who  embrace  them.  The 
way  of  salvation  is  here  become  a  highway;  and 
way-faring  men,  though  fools,  need  not  err  therein. 
Natural  religion  does  not  hold  forth  the  method  of 
return  and  reconciliation  to  God.  It  is  the  religion 
of  the  law,  which  proclaims.  Do  these  things,  and 
thou  shalt  live  ;  but  the  soul  that  sinneth,  shall  die. 
We  have  sinned,  and  the  doom  denounced  against 
those  who  disobey,  is  a  sentence  of  final  condem- 


304  SERMON  XXIII. 

nation.  In  such  a  situation,  what  man,  not  lost  to 
sense  and  thought,  would  not  hail  the  dawn  of  the 
gospel  with  transport,  and  joyfully  welcome  the 
clear  risino-  of  the  Sun  of  Riorhteousness,  to  illume 
his  path  through  this  melancholy  world  ;  to  dispel 
the  darkness  of  the  grave,  and  brighten  his  pas- 
sage to  the  heavens ! 

2dly.  In  the  light  of  this  subject  we  may  see,  that 
we  are  under  unspeakable  obligations  of  gratitude 
to  each  of  the  Divine  Persons  in  the  Godhead. 

In  view  of  the  unbounded  grace  of  God,  as  the 
originating,  moving  cause  of  justification,  praise 
unspeakable  is  due  to  the  Father,  who  devised  the 
great  plan  of  man's  redemption,  by  which  sinners, 
entirely  ruined,  are  in  a  salvable  state.  Neither  men 
nor  angels  could-  have  been  adequate  for  devising 
the  wondrous  scheme.  Matchless  the  wisdom,  and 
matchless  the  grace  !  Had  the  Father  refused  to 
offer  his  Son,  that  he  might  become  a  sacrifice  for 
sin,  the  case  of  man  must  have  been  as  hopeless 
as  that  of  the  sinning  angels.  Every  one  of  the 
human  family  must  inevitably  have  had  their  por- 
tion in  endless  perdition. 

And  when  the  Father  had  devised  the  plan,  and 
proposed  the  terms  to  the  Son,  that  redemption 
should  be  purchased  by  his  blood,  had  the  Son  been 
unwilling  and  rejected  the  proposal,  none  of  the 
guilty  sons  and  daughters  of  Adam  could  have  es- 
caped hell  and  obtained  heaven.  All  must  have 
sunk  down  to  the  regions  of  sorrow  and  everlast- 
ing despair.  But  the  Son,  for  the  honour  and  glory 
of  his  Father,  and  in  the  most  tender  compassion 
for  a  world  of  sinners  in  a  desperate  condition,  says, 
"  Lo  !  I  come  ;  I  delight  to  do  thy  will,  O  my  God." 
Hence,  in  the  fulness  of  time,  he  made  himself  of 
no  reputation,  and  took  upon  him  the  form  of  a  ser- 
vant, and  was  made  in  the  likeness  of  man.  And 
being  found  in  fashion  as  a  man,  he  humbled  him- 
self and  became  obedient  unto  death,  even  the  death 
of  the  cross.     And  are  the  atoning  sufferings  and 


SERMON  XXI II.  305 

death  of  the  Lord  Jesus  Christ,  the  sole  ground  of 
pardon  :  or  that  on  the  account  of  which,  God  the 
Father  justifies  any  of  this  rebellious  world  l  Then 
unspeakable  are  the  obligations  of  gratitude  to 
the  Son. 

And  as  believers  are  justified  by  a  living  faith 
which  is  productive  of  works,  equal  praise  is  due 
to  the  Holy  Spirit.  All  mankind  are  so  dead  in  tres- 
passes and  sins,  as  to  stand  in  perishing  need  of  his 
divine,  renewing  influence,  to  work  in  their  hearts 
evangelical  faith,  which  alone  embraces  a  Saviour, 
and  is  connected  with  a  godly  life.  Unless  the 
Divine  Spirit  enable  them  to  work  out  their  salva- 
tion, they  would  draw  back  unto  perdition.  Through 
his  agency,  the  blood  of  Christ  is  applied,  the  work 
of  grace  perfected,  and  the  soul  prepared  for  im- 
mortal glory.  In  the  economy  of  redemption,  and 
in  the  view  of  the  different  senses  of  justification, 
each  of  the  divine  persons  has  claims  for  the  most 
lively  gratitude  for  interminable  ages.  Then  let  us 

Give  to  the  Father  praise. 

Give  glory  to  the  Son  ; 
And  to  the  Spirit  of  his  grace, 

Be  equal  honours  done. 

Let  all  the  redeemed  shout  aloud  for  joy ;  and 
while  for  ever  exulting  in  the  Author  of  their  sal- 
vation, give  glory  to  the  Father,  to  the  Son,  and  to 
the  Holy  Ghost. 

3dly.  This  subject  renders  it  evident,  that  they 
who  reject  the  atonement  of  Christ,  can  have  no 
well  grounded  hope  of  obtaining  the  divine  favour. 

Without  a  vital,  operative  faith,  no  saving  benefit 
can  result  to  mankind  from  the  redemption  that  is  in 
Christ  Jesus.  A  mere  ground  for  pardon,  though 
ever  so  complete,  cannot  profit  those  who  refuse 
compliance  with  the  proposed  condition.  And  in- 
deed, a  mere  speculative,  dead  faith,  and  a  rejected 
Saviour,  will  serve  to  sink  the  soul  down  to  the 
lowest  abodes  of  perdition.  How  peculiar  the  guilt 
of  setting  at  naught  the  singular,  the  eminently  di- 

39 


306  SERMON  XXIII. 

vine  goodness  of  God,  manifested  in  the  wonderful 
provision  for  the  recovery  of  lost  man  !  It  is  be- 
yond the  power  of  mankind  to  conceive  in  what 
manner  they  could  more  contemptuously  despise  the 
divine  character,  or  how  they  could  more  insolently 
affront  the  divine  grace  and  mercy.  Shall  rebel 
man  sit  in  impenitence  from  tlie  cradle  to  the  grave, 
under  the  noon-day  light  of  the  gospel  ?  Shall  he 
in  unbelief  bask  through  life,  in  the  beams  of  the 
Sun  of  Righteousness  ?  Such  ingratitude  is  won- 
derful ;  such  insolence  amazing ;  such  guilt  in- 
comprehensible. Still,  by  what  multitudes  is  the 
Redeemer  of  sinners  regarded  with  cold-hearted 
unbelief  and  stupid  indifference  !  How  often  is  his 
glorious  name  profaned  and  blasphemed  by  tliose  to 
whom  he  is  offered  as  a  Saviour  from  sin  and  death  ! 
By  how  many  is  he  treated  with  open  opposition 
and  avowed  contempt,  till  they  launch  hopeless  into 
eternity ! 

4thly.  We  may  see  that  the  promised  rewards  of 
the  gospel  to  believers  for  all  their  good  works,  are 
rewards  of  grace. 

All  will  grant  that  tlie  rewards  of  the  gospel  must 
be  of  grace,  and  not  of  debt;  since  the  salvation 
of  believers  has  its  origin  and  completion  wholly 
founded  in  ihe  grace  of  God,  and  through  the  re- 
demption that  is  in  Christ  Jesus.  The  Apostle 
Paul,  speaking  of  future  retribution,  in  his  Epistle 
to  the  Romans,  teaches  that  God  will  render  to 
every  man  according  to  his  deeds.  To  them  who 
by  patient  continuing  in  well-doing,  seek  for  glory 
and  honour  and  immortality,  eternal  life.  Hence, 
they  who  shall  have  done  but  little  for  the  honour 
and  glory  of  God,  will  not  receive  so  great  a  re- 
ward as  those  that  shall  have  been  more  faithful, 
having  suffered  all  manner  of  persecution  for 
Christ's  sake.  The  same  Apostle  encourages  the 
Hebrews  to  good  works,  in  the  following  strain  : 
God  is  not  unrighteous  to  forget  your  work  and 
labour  of  love,  which  ye  have  showed  towards  his 


SERMON  XXIII.  307 

name,  in  tliat  ye  have  ministered  to  the  saints,  and 
do  minister.  Again  :  He  which  soweth  sparingly, 
shall  reap  also  sparingly ;  and  he  which  soweth 
bountifully,  shall  reap  also  bountifully.  Love  ye 
your  enemies,  and  do  good  ;  and  lend,  hoping  for 
nothing  again,  and  your  reward  shall  be  great. 

Various  remarks  might  be  made  which  would 
show  that  the  rewards  of  the  gospel,  promised  ac- 
cording to  works  and  for  works,  are  rewards  of 
grace.  This  is  evidently  true ;  for  sinners  who 
cannot  be  justified  by  the  deeds  of  the  law,  could 
not  be  the  subjects  of  reward  in  any  other  way.  If 
their  obedience,  faithfulness,  or  sufferings,  should 
ever  be  rewarded,  it  must,  for  various  reasons,  be 
wholly  of  grace. 

It  was  the  grace  of  God  that  proposed  a  new  and 
living  way  of  salvation  by  a  Redeemer.  And  with- 
out an  atonement,  mankind  could  not  have  been 
placed  on  probationary  ground  ;  consequently  they 
could  never  have  been  in  a  state  whereby  it  would 
be  consistent  for  rewards  to  be  bestowed  or  pro- 
mised. That  they  are  in  a  state  of  probation,  called 
upon  to  repent  and  work  righteousness ;  and  en- 
couraged to  faithfulness  from  promises  of  everlast- 
ing rewards,  is  to  be  ascribed  to  the  free  grace  of 
God,  through  the  redemption  of  his  Son.  Hence, 
all  the  rewards  promised  for  works,  must  be  re- 
wards of  grace. 

Moreover,  it  is  the  grace  of  God  that  calls  upon 
mankind,  awakens,  renews,  sanctifies,  and  enables 
them  to  brini^  forth  the  fruits  of  ricrhteousness. 
Even  while  they  work  out  their  own  salvation  with 
fear  and  trembling,  it  is  God,  by  his  holy  and  gra- 
cious Spirit,  that  worketh  in  them  to  will  and  to  do 
of  his  good  pleasure.  And  since  their  obedience  is 
not  that  of  sinless  perfection  by  the  deeds  of  the 
law,  but  of  faith  in  the  Redeemer,  and  that  by  grace, 
their  salvation  and  consequent  glorious  eternal  re- 
wards, are  the  effect  of  grace  from  the  foundation 
to  the  top  stone. 


308  SERMON  XXIII. 

5thly.  This  subject  should  serve  to  prevent  in- 
jurious disputes  among  professed  Christians,  con- 
cerning tiieir  justification. 

Unprofitable  contentions  do  sometimes  arise  in 
relation  to  the  doctrine  under  consideration  ;  be- 
cause the  term  justification,  is  not  understood  in 
the  same  sense.  The  question  of  <Jispute  is  gener- 
ally this  :  Whether  believers  be  justified  wholly  and 
absolutely  on  the  account  of  the  atonement  of 
Christ  ?  In  the  light  of  this  subject  we  see  that  they 
are,  in  one  of  the  senses  in  which  the  term  justifi- 
cation is  used.  The  sacred  scriptures  no  where 
teach  us  that  they  are  justified  partly  on  account 
of  their  own  rigliteousness,  and  partly  on  the  ac- 
count of  the  righteousness  of  Christ. 

When  a  man  is  said  to  be  justified  by  grace,  in 
this  view  his  justification  must  be  attributed  wholly 
to  the  grace  of  God  as  the  originating,  first  cause. 
His  works  can  claim  no  merit,  nor  form  any  part. 

When  justification  is  mentioned  through  the  re- 
demption of  Christ  Jesus,  his  atoning  sufferings 
are  the  sole  and  absolute  ground  ;  as  believers  ob- 
tain the  pardon  of  their  sins  wholly  on  Christ's_ac- 
count. 

If  a  man  be  said  to  be  justified  by  faith,  that  vital 
union  by  which  he  becomes  united  to  Christ,  is  to 
be  understood  as  the  sole  means  of  his  justifica- 
tion. A  living,  operative  faith,  is  the  great  stipula- 
ted term  by  which  he  receives  the  glorious  benefits 
of  redemption.  Faith,  which  worketh  by  love,  is  an 
essential  qualification  on  the  part  of  man,  before  he 
can  be  justified. 

As  it  respects  the  icay  of  salvation,  and  the 
ground  of  pardon  for  sin,  Christ  is  indeed  all  in  all 
for  justification  in  the  sight  of  God.  There  can  be 
no  part,  no  claim,  no  merit  whatever  from  any  other 
quarter,  in  this  view  of  the  present  subject. 

Still,  without  evangelical  faith,  a  man  cannot  be- 
come interested  in  the  redemption  of  Christ  Jesus. 
He  must  have  the  qualifications  prescribed  in  the 


SERMON  XXIII.  309 

gospel,  as  a  pre-requisite  on  his  part,  or  he  can 
never  be  admitted  into  the  kingdom  of  heaven. 
Unless  a  man  in  a  moral  sense  become  a  new  crea- 
ture, all  that  Christ  has  done  and  suffered,  cannot 
avail ;  cannot  profit  him.  He  must  have  the  terms 
specified  in  the  Gospel,  in  his  own  person  ;  must 
have  Christ  formed  in  the  soul  the  hope  of  glory, 
by  the  renewing  of  the  Holy  Spirit,  or  he  cannot 
be  justified  by  grace,  by  Christ,  by  faith,  nor  by 
works.  Except  the  soul  be  renewed  and  sanctified 
by  the  Divine  Spirit,  while  in  the  body,  and  ren- 
dered perfectly  holy  before  it  be  ushered  into  the 
immediate  presence  of  its  Judge,  there  will  be  no 
atonement  and  no  intercessions  of  the  Son  of  God, 
to  deliver  or  prevent  it  from  departing  into  the  ever- 
lasting fire  prepared  for  the  devil  and  his  angels. 

Thus  we  may  see,  that  the  atonement  of  Christ, 
and  the  obedience  of  believers,  have  no  intermixture 
in  justification.  The  one  forms  no  part  of  the  other. 
Both  the  nature  and  the  end  of  each  are  entirely 
separate  and  distinct.  The  one  is  the  foundation, 
the  sole  ground  of  pardon,  and  claims  the  glory  of 
eternal  salvation:  the  other  consists  in  the  mere 
qualification,  or  preparedness  of  the  soul  for  the 
favour  of  God,  and  the  employments  of  heaven ;  and 
ascribes  to  him  all  the  praise  for  the  unspeakably 
gracious  and  glorious  blessings  of  the  gospel.  The 
one  is  an  invaluable  ransom  proffered,  and  most 
glorious  consequent  blessings  included  :  the  other 
flows  from  their  acceptance. 

If  professed  Christians  would  form  distinct  views 
of  the  term  justification,  as  it  is  used  in  its  several 
senses  in  the  word  of  God,  conversation  on  this 
subject,  for  edification,  would  take  the  place  of 
painful  disputes,  calculated  to  darken  the  under- 
standing and  increase  prejudice.  If  the  subject  be 
clearly  understood  in  its  various  relations  and  uses, 
why  cannot  the  Presbyterians  be  at  peace  in  regard 
to  this  point]  Must  it  not  be  their  misconceptions, 
or  misunderstanding  of  each  other,  that  can  at  any 

39^- 


310  SERMON  XXIir. 

time  set  them  at  variance  ?  Whenever  they  dis- 
course about  the  glorious  doctrine  of  gospel  justi- 
fication, let  it  be  in  the  spirit  of  meekness,  and  for 
mutual  benefit ;  but  not  a  striving  for  the  mastery. 
Letthem  regard  their  glorious  and  divine  Redeemer, 
and  the  salvation  of  the  redeemed,  as  subjects  too 
valuable  to  be  the  theme  of  bitter  and  hostile  re- 
proaches. 

6thly.  This  subject,  with  light  and  force,  pre- 
sents itself  to  the  understanding  and  conscience  of 
every  ungodly  impenitent  sinner,  that  he  repent  and 
believe  on  the  Lord  Jesus  Christ. 

Every  soul  of  man  is  so  polluted  with  sin,  as  to 
be  an  infinite  debtor  to  the  grace  of  God,  if  ever 
saved  with  an  everlasting  salvation.  And  who  has 
not  already  committed  sins  of  a  nature  so  odious, 
and  to  that  extent,  as  to  need  the  atoning  blood  of 
the  Son  of  God  for  pardon  1  But  in  addition  to  the 
divine  law  being  every  way  violated,  will  a  Saviour, 
set  at  naught,  despised,  and  rejected,  deliver  from 
perdition  impenitent,  unbelieving  Christless  sin- 
ners? No;  such  a  dishonour — a  reproach  so  un- 
paralleled, no  intelligent  in  heaven  could  endure ! 
Reader,  the  inconceivable  and  eternal  glories  of 
the  gospel  must  be  yours,  must  be  cordially  em- 
braced in  your  heart  by  faith,  or  all  its  curses  will 
be  poured  out  upon  you  as  your  inevitable  doom. 
God  is  not  mocking  you  in  the  declarations  of  his 
holy  word;  in  the  terras  of  acceptance  and  justi- 
fication, neither  in  his  promises,  nor  his  threaten- 
ings.  Christ  must  be  your  Saviour  from  sin  and 
eternal  death,  or  he  will  be  your  Judge  to  sentence 
you  to  everlasting  punishment.  Then  may  you  and 
I  duly  reflect  how  happy,  what  blessed  beings  we 
shall  be  for  eternity,  if  we  believe  in  him  to  the 
saving  of  our  souls.  By  a  living,  operative,  justi- 
fying faith,  then,  may  we  embrace  him  as  our  God 
and  Saviour,  our  divine  and  glorious  Redeemer. 

Amen. 


SERMON  XXIV. 


DEATH,  AND  THE  INTERMEDIATE  STATE. 


ECCLESIASTES  XII.  7. 

Then  shall  the  dust  return  to  the  earth  as  it  was :  and  the 
spirit  shall  return  to  God  who  gave  it. 

In  the  beginning  of  this  chapter,  Solomon  enforces 
upon  the  young  the  importance  of  an  early  remem- 
brance of  their  Creator,  by  a  consideration  of  the 
evils  incident  to  old  age.  The  gloom,  feebleness, 
and  despondency  of  this  period  of  life,  are  arrayed 
before  the  mind  in  a  series  of  images,  of  remarka- 
ble elegance  and  expressiveness.  In  old  age,  the 
relish  for  the  pleasures  of  life  is  lost ;  and  men 
grow  indifferent  even  to  those  objects  which  once 
occasioned  the  most  agreeable  sensations.  Hence, 
the  sun  with  its  pleasant  light,  the  fair  moon  and 
radiant  stars,  are,  as  it  were,  obscured  to  them  ;  or 
the  imagination,  memory,  and  judgment,  the  lights 
of  the  mind,  are  so  impaired,  that  they  seem  dark- 
ened. One  affliction  or  pain  succeeds  another,  as 
clouds  return  after  showers  in  a  rainy  season.  The 
hands  and  arms,  with  which  a  man  defends  himself 
from  assaults  and  accidents,  as  watchmen  keep  the 
house,  grow  feeble,  tremble,  and  falter,  when  their 
help  is  requisite.  The  legs  and  thighs  which,  as 
strong  men,  support  the  body,  seem  in  old  age  to 
bend  under  its  weight.  The  teeth,  which  used  to 
grind  the  food,  are  most  of  them  gone,  and  the  few 
that  remain,  become  useless.  The  eyes  by  which 
the  soul  looked,  as  it  were,  out  at  the  windows, 
grow  dim.  In  such  a  melancholy  stale,  men  have 
no  inclination  to  eat ;  as  they  cannot  grind  or  chew 
their  food  without  pain  and  difficulty.     And  they 


312  SERMON  XXIV. 

keep  at  home,  retired,  having  their  doors  shut  to- 
wards the  street.  Their  rest  is  so  easily  disturbed, 
that  they  awake  and  rise  up  uneasy  and  alarmed  at 
the  least  noise,  even  at  the  singing  of  a  bird.  The 
voice  and  the  ear,  those  daughters  of  musick,  are 
no  longer  capable  of  performing  their  functions  ;  or 
the  spirits  are  too  languid  to  attend  with  satisfac- 
tion. Every  ascent  in  the  way  terrifies  them,  on 
account  of  the  labour  of  climbing  ;  and  they  shun 
every  high  place,  through  fear  of  falling.  Their 
heads,  covered  with  silver  locks,  seem  to  blossom 
like  the  almond  tree.  And  every  little  inconveni- 
ence, though  but  the  weight  or  chirping  of  a  grass- 
hopper, is  a  burden  to  them.  They  are  bowed 
down,  and  draw  nigh  to  the  end  of  their  journey, 
and  to  the  house  appointed  for  all  the  living. 

When  these  things  take  place,  then  the  silver  cord 
will  be  loosed,  which  may  mean  the  inexplicable 
bond  of  union  between  the  soul  and  body  ;  or  the 
spinal  marrow,  which  continues  sensation  by  the 
nerves,  from  the  brain  to  every  part  of  the  body. 
Or  the  whole  verse  may  be  a  description  of  the 
functions  of  life,  taken  from  a  well,  where  is  a  cord 
to  the  bowl  or  bucket,  with  which  the  water  is 
drawn ;  a  wheel,  by  which  it  is  the  more  easily 
raised  ;  a  cistern,  into  which  it  may  be  poured ;  and 
a  pitcher,  or  vessel,  with  which  it  is  carried  away : 
but  novv^  all  are  broken,  or  loosened  and  become 
useless.  Thus  at  death,  the  lungs  no  more  play  ; 
the  heart  ceases  to  beat,  and  the  blood  to  circulate. 
Every  vessel  becomes  disordered.  The  whole  sur- 
prising machinery  for  forming  and  communicating 
the  blood,  which  is  the  life,  from  the  fountain  of  the 
heart  to  every  extremity  of  the  body,  is  now  en- 
tirely deranged.  The  silver  cord  is  loosed ;  the 
golden  bowl  broken  ;  the  pitcher  and  the  wheel  are 
marred  at  once. 

Thus  when  animal  life  shall  cease,  and  the  mys- 
terious union  of  soul  and  body  shall  be  dissolved, 
then  shall  the  dust,  or  the  material  frame,  return 


SERMON  XXIV.  313 

unto  the  earth  as  it  was,  and  mingle  with  its  original 
dust.  How  great  and  ali'ecting  the  change  !  What 
was  once  animate,  now  becomes  inanimate.  What 
was  once  life  and  activity,  becomes  lifeless  and  in- 
active. What  was  once  a  regular  organized  body, 
becomes  irregular,  disarranged  particles  of  dust. 
And  what  was  once  the  beauty  and  delight  of  the 
eye,  becomes  deformity  and  disgusting  to  the  sight. 
The  decree  went  forth  against  our  first  parents, 
Dust  thou  art,  and  unto  dust  shalt  thou  return.  They 
were  the  subjects  of  its  execution,  and  innumerable 
of  their  descendants  have  followed  them.  Abraham 
viewed  himself  as  constantly  liable  to  be  turned  to 
clay,  for  he  says,  I  have  taken  upon  me  to  speak 
unto  the  Lord,  which  am  but  dust  and  ashes.  Job, 
who  was  once  dear  and  lovely  to  his  friends,  be- 
came loathsome  and  offensive  to  them,  even  while 
life  remained.  His  proclamation  is.  My  flesh  is 
clothed  with  worms  and  clods  of  dust ;  my  skin  is 
broken,  and  become  loathsome.  What  a  melan- 
choly description  !  Our  souls  sicken  at  the  disgust- 
ing recollection.  Hear  his  interrogation  concerning 
the  human  race  :  Shall  mortal  man  be  more  just 
than  God  ?  Shall  a  man  be  more  pure  than  his 
Maker  1  Behold,  he  put  no  trust  in  his  servants, 
and  his  angels  he  charged  with  folly :  How  much 
less  in  them  that  dwell  in  houses  of  clay,  whose 
foundation  is  in  the  dust,  which  are  crushed  before 
the  moth ! 

The  declaration  of  Jehovah  is.  All  flesh  shall 
perish  together,  and  man  shall  turn  again  to  dust. 
The  united  voice  of  the  inspired  writers,  every  age 
and  nation  attest.  It  is  appointed  unto  man  once  to 
die. 

Two  things  are  worthy  of  notice  in  relation  to 
the  human  body.  The  first  is  its  vast  superiority 
over  all  the  animal  creation,  in  regard  to  the  erect- 
ness  of  its  form,  the  nobleness  of  its  frame,  the  ad- 
mirable texture,  and  wonderful  arrangement  of  its 
animated  particles.     None  of  the  creatures  upon 

40 


314  SERMON  XXIV. 

earth  will  bear  a  comparison  to  its  agreeable  sym- 
metry, its  interesting  aspect,  and  dignified  structure. 
The  second  is  its  most  loathsome  situation,  when 
turned  to  corruption.  No  animal,  when  in  its 
highest  state  of  putrefaction,  is  so  loathsome  and 
disgusting  a  mass,  as  is  that  of  a  dissolving  human 
body.  Perhaps  it  becomes  as  much  more  putrid 
and  nauseous,  as  it  was  once  the  more  beautiful  and 
lovely. 

Doctor  Dwight  has  the  two  following  particu- 
lars, in  regard  to  the  things  which,  immediately  after 
death,  respect  the  body. 

1st.  That  the  body  is  changed  into  a  corpse. 

Death  is  the  termination  of  all  the  animal  func- 
tions of  our  nature.  So  long  as  these  continue,  life, 
the  result  of  them,  diffuses  warmth,  activity,  and 
beauty  throughout  our  frame.  In  this  state,  the 
body  is  a  useful  as  well  as  pleasing  habitation  for 
the  soul ;  and  a  necessary,  as  well  as  convenient 
instrument  for  accomplishing  the  purposes  to  which 
it  is  destined  in  the  present  world.  But  when 
these  functions  cease,  life  also  ceases.  The  body 
then  becomes  cold,  motionless,  deformed,  and  use- 
less. The  form  which  once  gave  pleasure  to  all 
around  it,  now  creates  only  pain  and  sorrow.  The 
limbs  are  stiffened  ;  the  face  clouded  with  paleness  ; 
the  eyes  closed  in  darkness;  the  ears  deaf;  the 
voice  dumb  ;  and  the  whole  appearance  ghastly 
and  dreadful.  In  the  mean  time,  the  spirit  deserts 
its  ruined  habitation  and  wings  its  way  into  the  un- 
known vast  of  beino-. 

2dly.  The  body  is  conveyed  to  the  grave. 

Necessity  compels  the  living  to  remove  this  de- 
cayed frame  from  their  sight.  Different  nations 
have  pursued  different  modes  of  accomplishingthis 
purpose.  By  some  nations,  the  body  has  been  con- 
sumed with  fire.  By  others,  it  has  been  embalmed. 
By  some  it  has  been  lodged  in  tombs,  properly  so 
called.  By  others  it  has  been  consigned  to  vaults 
and  caverns;  and  by  most  has  been  buried  in  the 


SERMON  XXIV.  315 

grave  All  nations,  in  whatever  manner  they  have 
disposed  of  the  remains  of  their  departed  friends, 
have,  with  one  consent,  wished,  like  Abraham,  to 
remove  their  dead  out  of  their  sight. 

In  this  situation  the  body  becomes  the  prey  of 
corruption  and  the  feast  of  worms.  How  humiliat- 
ing an  allotment  is  this  to  the  pride  of  man  !  When 
the  conqueror,  returned  from  the  slaughter  of  mil- 
lions, enters  his  capital  in  triumph  ;  when  the  trum- 
pet of  fame  proclaims  his  approach,  and  the  shouts 
of  millions  announce  his  victories;  surrounded  by 
the  spoils  of  subjugated  nations,  and  followed  by 
trains  of  vanquished  kings  and  heroes  ;  how  mustliis 
haughty  spirit  be  lowered  to  the  dust  by  the  remem- 
brance that  within  a  few  days  himself  M'ould  become 
the  food  of  a  worm,  reigning  over  him  with  a  more 
absolute  control  than  he  ever  exercised  over  his 
slave.  Yet  this  will  be  the  real  end  of  all  his  achieve- 
ments. To  this  humble  level  must  descend  the  tenant 
of  the  throne,  as  well  as  of  the  cottage.  Here  wisdom 
and  folly,  learning  and  ignorance,  refinement  and 
vulgarity,  will  lie  down  together.  Hither  moves  with 
an  unconscious,  but  regular  step,  the  beauty  that  il- 
lumines the  gay  assembly's  gayest  room  ;  that  sub- 
dues the  heart  even  of  the  conqueror  himself;  and 
says,  I  sit  as  queen  and  sliall  see  no  sorrow.  All  those 
may  say,  and  ultimately  must  say  to  corruption, 
Thou  art  our  father  ;  and  to  the  worm.  Thou  art 
our  mother  and  our  sister.  But  we  are  not  yet  at 
the  end  of  the  progress.  The  next  stage  in  our 
humiliation,  is  to  be  changed  into  dust.  This  was 
our  origin :  this  is  our  end.  The  very  clods  on 
which  we  tread,  were  once,  not  improbably,  parts 
to  a  greater  or  less  extent,  of  living  beings  like  our- 
selves. JNota  small  part  of  the  surface  of  this  world 
has,  in  all  probability,  been  animated  and  inhabited 
by  human  minds.  And  the  remains  of  man  are 
daily,  perhaps  as  well  as  insensibly,  turned  up  by 
the  plough  and  the  spade. 

In  the  second  place,  let  us  attend  to  some  reflec- 
tions concerning  the  spirit  or  soul  of  man  after 
death. 


316  SERMON  XXIV. 

1st.  At  that  period  tlie  soul  quits  the  body  to  re- 
turn to  it  no  more,  as  a  corporeal,  animated  com- 
panion. 

At  death,  the  animal  functions  cease  ;  or  rather 
the  cessation  of  them,  is  death  itself.  Then  the 
flexibility,  the  power  of  action,  and  the  consequent 
usefulness  to  which  they  gave  birth,  are  terminated 
also.  The  soul  of  course  finds  the  body  no  longer 
fitted  to  be  an  instrument  of  its  wishes  or  its  duties. 
The  limbs  can  no  longer  convey  it  from  place  to 
place ;  the  tongue  cannot  communicate  its  thoughts, 
nor  the  hands  execute  its  pleasure.  Deprived  of  all 
its  powers,  the  body  becomes  a  useless  and  uncom- 
fortable residence,  for  a  being  to  whose  nature  acti- 
vity is  essential ;  and  the  purposes  of  wliose  creation, 
would  be  frustrated  by  a  longer  confinement  to  so 
unsuitable  a  mansion.  Wecannot  wonder,  therefore, 
that  the  Author  of  our  being  should,  in  his  provi- 
dence, remove  the  soul  from  a  situation  so  contradic- 
tory in  all  respects,  to  the  design  of  its  existence. 
Though  the  body  was  once  its  beloved  partner,  yet 
utility  now  demands  an  entire  separation.  And  they 
are  not  only  disunited,  but  their  abodes  are  in  dif- 
ferent worlds.  While  the  one  is  consigned  to  the 
mansions  of  the  dead,  the  other  becomes  an  inhabit- 
ant of  the  abode  of  spirits.  And  while  the  one  is 
deprived  of  all  sensation  and  enjoyment,  the  other 
is  rendered  more  sensible  and  active,  and  its  hap- 
piness or  misery  augmented. 

2dly.  It  certainly  is  possible  for  the  soul  thus  to 
survive  the  body. 

There  is  nothing  absurd  in  the  belief,  that  the 
soul  exists  in  a  state  of  perfect  consciousness,  when 
the  body  is  deprived  of  animal  life  and  of  all  sense, 
and  turned  to  dust ;  for  they  are  essentially  different 
in  their  natures.  The  one  is  a  material  substance, 
the  other  immaterial.  The  one  is  naturally  slug- 
gish, inactive,  and  unconscious  ;  but  the  other  is  by 
nature  alert,  active,  and  conscious.  The  soul  is  the 
agent  which  actuates   and  governs  the  body  in  all 


SERMON  XXIV.  317 

the  various  movements  of  life,  in  such  a  manner  that 
the  animal  frame  is,  as  it  were,  a  mere  machine, 
performing  all  those  things  which  the  mind  directs. 
It  labours  or  rests;  moves  quickly  or  slowly;  views 
distant  or  present  objects  at  the  discretion  of 
this  intelligent  agent.  Hence  it  is  the  soul  which 
denominates  the  person.  Were  we  possessed  of 
our  present  organized  bodies,  and  endued  with  ani- 
mal life  without  the  soul,  we  should  not  be  consti- 
tuted human  beings  ;  but  would  be  sunk  to  the  grade 
of  the  animal  creation.  St.  James  remarks.  The 
body  without  the  spirit,  is  dead.  This  expression 
favours  the  sentiment  that  the  soul  is  distinct,  and 
can  exist  separate  from  the  body.  St.  Peter  calls 
the  soul  himself,  and  the  body  the  tabernacle  for  the 
soul.  His  words  are,  Yea,  I  think  it  meet,  as  long 
as  I  am  in  this  tabernacle,  to  stir  you  up  by  putting 
you  in  remembrance,  knowing  that  shortly  I  must 
put  off  this  my  tabernacle,  even  as  our  Lord  Jesus 
Christ  hath  showed  me. 

There  is  no  more  difficulty  in  supposing  the  soul 
of  man  to  be  capable  of  existing  in  a  conscious  and 
active  state,  when  separated  from  the  body,  than  in 
supposing  any  other  spirit  to  be  capable  of  existing 
and  acting  without  a  body.  Are  angels  unembodied  l 
Why  may  not  the  spirits  of  deceased  persons  exist 
in  a  similar  state  ?  Surely  such  a  thing  is  more  than 
possible  ;  and  the  belief  of  such  existence  is  not  in- 
consistent nor  improbable. 

odly.  An  argument  from  the  universal  apprehen- 
sion, implanted  in  the  human  breast. 

Evidence  may  be  derived  from  the  great  desire 
and  universal  expectation  of  mankind,  that  the  soul 
will  exist,  a  conscious  and  active  being,  after  it  has 
forsaken  the  body.  In  the  human  breast  there  is 
a  secret  and  strong  desire  of  immortality.  The 
soul,  so  averse  to  annihilation,  shrinks  at  the  very 
thought.  As  it  is  capable  of  making  constant  im- 
provements in  useful  knowledge,  so  with  all  the  op- 
portunities of  life  and  of  age,  it  only  makes  a  be- 


318  SERMON  XXIV. 

ginning  towards  its  perfection.  Hence,  there  is  an 
ardent  desire  for  immortality,  and  a  strong  aversion 
to  the  thought  of  annihilation. 

Mankind  are  looking  forward  beyond  the  grave  ; 
some  with  awful,  and  others  with  joyful  expectation. 
Human  beings  have  apprehensions  of  future  re- 
wards and  punishments  so  universally,  that  this  ap- 
pears to  be  the  consent  of  all  nations  in  every  age 
of  the  world.  The  criminal,  condemned  to  death, 
fears  the  dreadful  hour  of  his  execution,  not  as  the 
end  of  his  being,  but  as  the  entrance  into  a  world 
of  strict  retribution.  The  good  man,  with  joyful 
anticipation,  looks  forward  to  the  event  of  his  dis- 
solution, not  merely  as  an  end  of  his  trials,  but  as 
the  commencement  of  a  glorious  reward.  Let  us 
go  to  the  solemn  chambers  of  death,  and  inquire 
of  those  who  are  about  to  depart.  The  impeni- 
tent and  unreconciled  in  heart  to  God,  with  deep 
distress,  are  constrained  to  express  their  awful  ap- 
prehensions of  an  existence  beyond  the  grave.  On 
the  other  hand,  the  man  of  penitence  and  submis- 
sion, with  cheering  expectation  and  extasy  of  ex- 
pression, evinces  his  views  of  death  as  the  gate  to 
immortal  glory.  Hence  the  desire  of  immortality, 
and  the  universal  expectation  of  a  future  conscious 
existence,  are  not  merely  the  effect  of  a  religious 
education  ;  but  they  are  sentiments  implanted  in 
the  active  principles  of  our  nature,  by  the  Author 
of  our  being;  and  as  it  respects  their  propensity, 
are  innate.  They  doubtless  are  improved  by  moral 
culture  ;  but  their  original  is  God. 

4thly.  The  dispensation  of  this  life  is  evidently 
probationary. 

The  consideration  of  the  present  state  of  things 
will  furnish  an  argument  of  much  weight,  to  prove 
the  future  existence  of  the  human  soul.  Divine 
Providence  is  so  administered  in  this  world,  as  to 
furnish  strong  presumptive  evidence,  that  there  will 
be  another  state  of  human  existence,  as  a  world  of 
righteous   retribution.      Do  we    believe    that  the 


SERMON   XXIV.  3/9 

supreme  moral  Governour  and  Disposer  of  all 
existences  and  events,  is  a  being  of  the  most  per- 
fect righteousness  and  goodness?  Then  we  must 
conclude  that  the  present  life  is  only  a  state  of  pro- 
bation ;  for  we  cannot  with  clearness  discern  these 
important  truths  merely  from  the  present  dispensa- 
tion. "  No  man  knowetfi  either  love  or  hatred,  by 
all  that  is  before  him."  Hence,  then,  there  is  no- 
thing in  the  bestowment  of  favours,  or  the  sending 
of  judgments,  which  can  enable  us  with  assurance 
to  determine  that  God  is  perfectly  righteous  and 
good,  should  we  confine  our  views  solely  to  the 
present  state  of  things.  Were  this  the  only  state 
of  existence  for  human  beings,  and  should  we  judge 
from  the  allotments  of  Providence,  we  could  not 
discern  who  were  righteous,  or  who  wicked  ;  who 
the  friends  of  God,  or  who  his  enemies.  We  should 
be  liable  to  pronounce  the  rich  man  the  favourite 
of  heaven,  and  Lazarus  a  son  of  perdition.  And 
consequently  we  could  not  determine  with  any  de- 
gree of  certainty,  that  the  Lord  loveth  righteous- 
ness and  hateth  iniquity  ;  for  many  of  the  righteous 
suffer  very  great  and  grievous  calamities,  while  some 
of  the  wicked,  even  the  openly  profane  and  licen- 
tious, are  crowned  with  wealth,  raised  to  great  world- 
ly honours,  and  followed  with  affluence  to  their 
graves.  These  remarks  give  conclusive  evidence, 
that  this  world  is  not  designed  as  a  state  of  righteous 
retribution  ;  but  as  a  state  of  probation,  in  which 
characters  are  formed,  and  souls  prepared  for  fu- 
ture rewards  and  punishments.  Therefore  we  may 
conclude  from  the  present  state  of  things,  and  from 
the  most  perfect  righteousness  and  goodness  of 
God,  that  the  souls  both  of  the  ri<Thteous  and  of  the 
wicked,  will  exist  beyond  the  grave,  and  be  reward- 
ed according  to  the  deeds  done  in  the  body. 

5thly.  By  various  considerations  we  are  taught 
from  divine  revelation,  that  the  soul  exists  in  a  state 
of  sensibility  and  activity,  and  of  happiness  or  mi- 
sery, from  death  till  the  resurrection  and  general 
judgment. 


320  SERMON  XXIV. 

In  the  words  of  the  text,  we  are  informed,  "  Then 
shall  the  dust  return  to  the  earth  as  it  was;  and 
the  spirit  shall  return  to  God  who  gave  it."  Thus 
we  may  see,  the  soul  and  body  are  natures  so  es- 
sentially different,  that  in  a  certain  sense,  they  are 
two  distinct  beings.  The  one  returns  to  the  earth, 
as  from  that  it  was  formed  ;  and  the  other  returns 
to  God,  as  he  is  the  Father  of  all  spirits.  The  most 
obvious  sense  of  the  latter  part  of  the  text  is,  that 
at  death,  the  soul  is  adjudged  and  awarded  with 
strict  retribution,  according  to  the  moral  character 
formed  while  in  the  body:  that  the  souls  of  the 
righteous  return  to  God,  to  be  received  into  his  pe- 
culiar favour;  and  the  souls  of  the  wicked,  to  be 
banished  from  his  glorious  presence.  I  have  already 
noticed  there  is  nothing  absurd  in  such  a  belief; 
for  we  can  as  easily  conceive  of  the  souls  of  the 
righteous  and  of  the  wicked,  existing  without  an 
earthly  house  of  a  tabernacle,  as  we  can  of  the  ex- 
istence of  the  spirits  of  angels  and  of  devils;  and 
that  the  former  may  be  as  capable  of  enjoyment  or 
suffering  as  are  the  latter. 

Although  the  souls  of  the  righteous  may  not  par- 
ticipate so  great  a  degree  of  happiness,  nor  the 
souls  of  the  wicked  endure  so  great  a  degree  of 
misery,  as  they  will  after  the  resurrection  and  gene- 
ral judgment,  still  this  does  not  militate  against 
the  reality  of  their  consciousness,  and  of  their  ex- 
istence in  a  world  of  righteous  retribution.  It  is 
probable  that  the  holy  angels  will  then  be  more  ex- 
alted in  glory;  and  the  devils  are  bound  under 
chains  of  darkness,  reserved  to  the  judgment  of  the 
great  day,  when  they  expect  to  suffer  fiercer  tor- 
ments, as  appears  from  this  their  interrogation  of 
the  Saviour.  Art  thou  come  to  torment  us  before 
the  time  t  Hence,  fallen  angels  have  not  yet  receiv- 
ed their  final  judgment,  nor,  of  course,  their  final 
reward.  A  similar  remark  would  apply  to  the  con- 
dition of  the  souls  of  mankind  in  an  intermediate 
state.  Notwithstanding,  virtuous  men,  when  they 


SERMON  XXIV.  321 

leave  this  world,  go  to  a  state  of  enjoyment  only  ; 
and  the  impenitent  to  a  state  of  mere  suffering. 
Lazarus  was  only  comforted  after  he  left  this  world, 
and  the  rich  man  was  only  tormented.  When  the 
bodies  of  mankind  shall  be  changed  and  re-united 
to  their  spirits,  there  can  be  no  doubt  that  the  hap- 
piness of  the  righteous  and  the  misery  of  the  wick- 
ed, will  be  rendered  more  complete.  But,  antece- 
dently to  that  event,  both  the  happiness  and  the 
misery  will  be  entire  and  unmingled.  The  happi- 
ness will  in  no  degree  be  alloyed  by  suffering  ;  the 
misery  will  not  in  the  least  be  mitigated  by  enjoy- 
ment. 

Thesoul,  after  death,  returns  immediately  to  God, 
to  give  an  account  of  its  conduct  in  the  present  life. 
This  appears  to  be  tlie  plain  import  of  the  text,  in 
which  the  return  of  the  body  to  the  dust,  and  of  the 
soul  to  God,  are  exhibited  as  co-existing  events. 
That  the  purpose  of  its  return  to  God,  is  that  it  may 
give  up  its  account,  appears  sufficiently  plain  from 
the  parables  of  the  talents  and  the  pounds.  In  these 
each  of  the  servants  is  represented  as  summoned 
to  give,  and  as  actually  rendering,  his  account  to 
his  lord,  concerning  his  use  or  abuse  of  the  privi- 
leges intrusted  to  him,  immediately  after  the  close 
of  his  stewardship.  And  in  this  account  will  be 
unfolded,  alike  the  state  of  the  thoughts  and  that  of 
the  external  conduct.  The  soul  will  of  course  be 
furnished  with  a  power  of  recollection,  sufficiently 
capacious  to  comprehend  all  that  it  has  done,  and 
will  be  constrained  to  declare  the  whole  truth  with- 
out disguise  or  evasion.  Its  secret  chambers,  and 
refuges  of  lies,  will  be  fully  laid  open  to  its  own  view, 
and  appear  manifest  as  in  the  sight  of  God.  In  this 
manner,  the  motives  by  which  it  has  been  govern- 
ed, and  the  moral  character  which  it  has  sustained 
during  its  prpbation,  will  be  so  entirely  developed, 
as  to  evince  even  to  itself,  that  the  investigation  is 
just  as  well  as  complete.  The  decision  and  retri- 
bution of  all  that  it  has  done  during  its  probation, 

41 


322  SERMON   XXIV. 

will  be  in  perfect  righteousness.  But  the  sacred 
volume,  from  a  variety  of  considerations,  establish- 
es the  proposition  now  under  consideration.  There 
are  several  particular  persons  brought  into  view  in 
the  divine  word,  who  are  represented  as  being  al- 
ready in  heaven,  or  in  a  state  of  activity  and  enjoy- 
ment. The  Lord  styles  himself  the  God  of  Abra- 
ham, of  Isaac,  and  of  Jacob.  And  our  Saviour  ob- 
serves. He  is  not  the  God  of  the  dead,  but  of  the 
living  ;  that  is,  the  God  of  the  spirits  of  these  pa- 
triarchs, living  at  the  time  when  this  declaration 
was  made  to  Moses.  Hence,  their  souls  must  be 
alive,  or  in  a  state  of  active  existence,  though  their 
bodies  were  dead  and  laid  in  sepulchres. 

That  saints  are  in  heaven  in  the  intermediate 
state,  in  such  a  sense  as  implies  a  world  of  action 
and  enjoyment,  is  evident  from  scriptural  facts. 
Abraham  is  there ;  for  saints  are  represented  as 
being  carried  into  his  bosom.  Moses  and  Elias, 
doubtless  are  there  ;  for  they  appeared  on  the  mount 
of  transfiguration  with  Christ  since  their  death. 
Enoch  and  Elijah  are  already  there,  for  they  were 
translated.  And  Christ  said  to  the  penitent  thief 
on  the  cross,  To-day  shalt  thou  be  with  me  in  pa- 
radise. But  how  could  this  be  verified,  unless  the 
departed  spirit  exist  in  a  separate  state  of  enjoy- 
ment? Whether  the  term  paradise  be  significant 
of  the  final  state  of  the  blessed  in  heaven,  or  of  the 
invisible,  intermediate  state  of  the  souls  of  the 
righteous,  between  deatii  and  the  general  judg- 
ment, it  is  very  evident  that  the  Saviour  designed 
to  convey  to  the  penitent  the  idea  that  his  soul, 
when  absent  from  the  body,  should  witness  his  pre- 
sence, in  a  state  of  consciousness  and  happiness. 
The  Apostle  Paul  exhorts  his  fellow-Christians  not 
to  be  slothful,  but  followers  of  them,  who,  through 
faith  and  patience,  inherit  the  promises  ;  plainly  in- 
timating, that  departed  saints  now  possess  the  inhe- 
ritance of  saints  in  light,  and  consequently  exhibit- 
ing conclusive  testimony  of  the  immediate  happiness 


SERMON  XXIV.  323 

of  believers  after  death.  The  Apostle  evidently  de- 
signed to  lead  his  readers  to  meditate  on  the  blessed 
state  of  Abraham,  Moses,  Joshua,  Job,  and  all  others 
who  on  earth  had  lived  by  faith  in  the  promises  of 
God,  patiently  waiting,  labouring,  and  suffering,  in 
obedience  to  the  divine  will :  and  who,  at  the  time 
this  exhortation  was  given,  were  inheriting  the 
glorious  reward  of  the  blessings  promised. 

Concerning  the  patriarchs,  Abraham,  Isaac,  and 
Jacob,  it  is  said,  They  gave  up  the  ghost  or  rendered 
their  spirits  to  God,  who  gave  them,  and  were  gath- 
ered unto  their  people.  By  this  declaration  we  are 
not  to  understand,  that  their  bodies  were  ofathered 
to  the  bodies  of  their  kindred.  The  people  of  Abra- 
ham were  all  buried  either  in  Padan  Aram,  or  in  Ur, 
of  the  Chaldees  ;  while  he  was  buried  in  the  cave  of 
Machpelah,  in  Canaan.  Isaac  was  buried  with  none 
of  his  friends  beside  his  parents  ;  and  these  could 
not  be  styled  his  people.  The  people,  then,  to 
whom  these  patriarchs  were  gathered,  were  the  as- 
sembly of  the  blessed.  The  gathering  must  relate 
to  their  persons,  or  souls,  and  not  to  their  bodies. 
In  conformity  to  this  interpretation,  Christ  says 
concerning  Lazarus,  that  he  died,  and  was  carried 
by  angels  to  Abraham's  bosom  ;  a  complete  proof 
that  he  was  in  existence  among  the  blessed,  at  the 
time  to  which  this  parable  refers. 

The  Apostle  Paul,  addressing  his  brethren,  the 
Corinthians,  declares,  While  we  are  at  home  in  the 
body,  we  are  absent  from  the  Lord  ;  and  subjoins, 
We  are  confident,  I  say,  and  willing  rather  to  be 
absent  from  the  body,  and  to  be  present  with  the 
Lord.  We  are  here  taught,  that  believers  can  be 
absent  from  the  body ,  and  that  this  absence  must 
take  place,  to  enable  them  to  be  present  with  the 
Lord,  and  that  whenever  it  does,  they  will  be  present 
with  him.  Hence  then,  believers — that  is,  their 
souls,  exist  in  a  state  separate  from  the  body.  Would 
not  the  Apostle  and  his  brethren  appear  to  be  incon- 
sistent in  their  expression.  Willing  rather  to  beab- 


324  SERMON  XXIV. 

sent  from  the  borly,  and  to  be  present  with  the  Lord, 
if  that  were  a  state  of  sleep  and  unconsciousness  ? 
We  can  easily  see  the  absurdity  of  such  an  opinion  ; 
for  there  can  be  no  enjoyment  in  a  state  of  inactivi- 
ty and  insensibility.  The  Apostle  had  an  ardent  de- 
sire to  serve  Christ  more  perfectly ;  and  he  was  con- 
fident that  death  would  prove  to  him  an  entrance  in- 
to his  immediate  presence.  This  faith  inspired  him 
and  his  brethren  with  confidence  and  fortitude  ;  as 
they  were  satisfied,  that  whenever  their  bodiesshould 
be  worn  out  by  labours,  or  suffer  martyrdom,  their 
souls  being  dislodged  from  the  clayey  tenement, 
would  immediately  be  admitted  into  the  presence  of 
their  beloved  Lord.  This  surely  is  very  decisive 
concerning  the  felicity  to  be  enjoyed  by  the  souls 
of  believers,  when  absent  from  the  body  ;  and  it  al- 
so shows  that  they  will  possess  their  happiness  in 
the  very  place  where  Jesus  displays  his  glorious 
presence. 

The  same  Apostle  expresses  his  assurance  of  this 
truth  very  fully,  in  his  address  to  the  Philippians. 
"  For  me  to  live,  is  Christ;  and  to  die,  is  gain.  For 
I  am  in  a  strait  betwixt  two,  having  a  desire  to  de- 
part and  be  with  Christ,  which  is  far  better."  When 
the  Apostle  says,  For  me  to  live  is  Christ,  he  impli- 
citly declares  that  the  present  life  is  to  him  a  source 
of  high  enjoyment.  But  if  he  should  not  have  sense 
of  existence  in  a  separate  state,  his  death  would  put 
an  end  to  all  his  enjoyment ;  being  an  entire  termi- 
nation of  his  consciousness.  If,  then,  his  life  was 
desirable,  his  death  would  to  him  be  a  loss.  And 
how  great  must  this  loss  be  ;  as  he  informs  us,  It 
was  Christ  for  him  to  live  !  But  he  represents  the 
gain  of  his  departure  to  consist  in  being  with  Christ ; 
in  a  state  of  happiness,  totally  superiour  to  any  thing 
found  in  the  present  world.  Here,  indeed,  he  enjoy- 
ed the  presence  of  his  Saviour,  in  an  eminent  de- 
gree; yet  in  a  manner  far  inferiour  to  what  he  was  as- 
sured he  should  experience  immediately  after  death. 

The  Apostle  was  fully  persuaded  that  the  soul 


SERMON   XXIV.  325 

was  immaterial,  and  that  the  dissolution  of  the  bo- 
dy would  not  render  it  insensible  ;  but  that  it  would 
then  be  more  active  in  the  service  of  God.  And  as 
it  would  not  be  impeded  in  its  operations  by  its  mor- 
tal frame,  it  would  exercise  itself  more  freely  ;  thus 
his  joy  would  be  greatly  increased.    With  peculiar 
animation  he  has  here  declared  the  happy  frame  of 
his  mind  ;  viewing  Christ  as  the  author  and  support- 
er of  his  Christian  graces  and  joys,  and  as  the  end 
and  object  of  his   life  upon    earth.     He    had  no 
other  business,  interest,  or  pleasure,  for  which  to 
live,  than  the  service,  glory,  and  favour  of  Christ ; 
therefore  he  knew  that  to  die  would  be  his  greatest 
gain  ;  as  he  should  then  be  enabled  more  perfect- 
ly to  know,  love,  and  serve  his  Lord,  and  enjoy 
his  blessed  presence.    Yet,  if  he  should  continue 
to  live  in  the  flesh  and   endure  hardship  a  little 
longer,  it    would    be  well  ;    as  his   labour  would 
be  fruitful  of  g^ood  to  himself,  as  well  as  to  others. 
Thus  he  knew  not  which  he  should  choose,  if  it  were 
left  to  him ;  being  in  a  strait  between  two,  and  drawn 
both  wRja  by  the  reasons  which   he  iiad  to  desire 
life  on  the  one  hand,  and  death  on  the  other.     In- 
deed,  he  had  a  most  vehement  longing  to  depart 
from  this  world  of  sin  and  sorrow,  that  he  might 
immediately  go  and   be   with  Christ;   exchanging 
the  life  of  faith,  hope,  and  imperfect  love,  for  that  of 
sight,  fruition,  and  perfect  holiness  ;  as  this  was  in- 
comparably more  desirable,  than  any  thing  which 
could  be  possessed  or  enjoyed  upon  earth.    Never- 
theless, his  continuance  here  beino-  the  more  need- 
ful  for  the  benefit  of  his  beloved  people,  he  was  wil- 
ling to  postpone  the  completion  of  his  own  happiness 
for  their  advantage.      And  now,  could  the  Apostle 
conceive  that  a  state  of  insensibility  would  be  much 
better  than  a  life  tending  so  much  as  his  did  to  the 
glory  of  God,  to  the  propagation  of  the  gos})el,  and 
to  the  furtherance  of  the  joy  of  believers  ?     The 
doctrine  of  the  soul's  immediate  happiness  with 
Christ  in  glory,  is  here  declared  so  evidently,  that  it 
is  beyond  almost  the  possibility  of  being  doubted. 


326  SERMON  XXIV. 

I  shall  now  notice  the  parable  concerning  the 
beggar  and  the  rich  man.  "And  it  came  to  pass, 
that  the  beggar  died,  and  was  carried  by  the  an- 
gels into  Abraham's  bosom  ;  the  rich  man  also  died, 
and  in  hell  he  lifted  up  his  eyes,  being  in  torments, 
and  seeth  Abraham  afar  off,  and  Lazarus  in  his 
bosom."  In  this  description  we  have  the  account 
of  one  already  in  a  state  of  activity  and  blessed- 
ness, and  another  in  a  state  of  activity  and  misery. 
Its  design  was  to  represent  the  state  of  the  souls  of 
the  righteous  and  of  the  wicked  immediately  after 
death,  till  the  day  of  the  resurrection  of  the  body 
and  general  judgment.  This  we  can  readily  deter- 
mine from  the  connexion.  *'  The  rich  man  cried  and 
said,  Father  Abraham,  have  mercy  on  me,  and  send 
Lazarus  that  he  may  dip  the  lip  of  his  finger  in 
water,  and  cool  my  tongue  :  for  1  am  tormented  in 
this  flame."  But  when  he  was  denied  the  least 
mercy  for  himself,  he  desired  that  Lazarus  might 
be  sent  to  his  father's  house,  that  he  might  testify 
to  his  five  brethren,  lest  they  also  come  into  this 
place  of  torment.  This  is  language  the  most  em- 
phatical  and  conclusive,  to  represent  the  state  of 
human  souls  in  the  intermediate,  invisible  world  ; 
for  all  the  circumstances  give  the  most  ample  tes- 
timony, that  Lazarus  was  in  heaven,  and  the  rich 
man  in  hell,  when  the  Saviour  delivered  this  para- 
ble. His  request  for  his  brethren,  shows  that  hu- 
man beings  were  yet  in  this  world,  on  probationary 
ground,  liable  to  come  to  the  same  place  of  tor- 
ment. Will  any  one  object  that  this  is  only  a  para- 
bolical representation  ?  He  will  thus  speak,  only 
to  escape  from  an  argument  which  he  cannot  face. 
That  parables  are  a  figurative  representation,  is 
acknowledged.  But  to  assert  that  the  parables  of 
the  divine  Redeemer  exhibit  any  thing  but  truth, 
is  to  do  an  injury  to  his  true  character. 

St.  John,  when  caught  up  to  heaven  in  his  vision, 
beheld  a  great  multitude,  which  no  man  could  num- 
ber, of  all  nations,  and  kindreds,  and  people,  and 
tongues,  standing  before  the  throne,  and  before  the 


SERMON  XXIV.  327 

Lamb,  clothed  with  white  robes,  and  palms  in  their 
hands,  uniting  with  the  angels  in  their  everlasting 
song  of  praise.  He  asked  who  these  persons  were '? 
The  interpreting  angel  informed  him,  They  were 
those  who  came  out  of  great  tribulation,  and  had 
washed  their  robes  and  made  them  white  in  the 
blood  of  the  Lamb.  Therefore,  he  adds,  are  they 
before  the  throne  of  God ;  and  serve  him  day  and 
night,  in  his  temple  ;  and  he  that  sitteth  on  the 
throne,  shall  dwell  amongthem.  It  will  not  be  denied, 
that  these  were  men,  or  the  spirits  of  deceased  per- 
sons; nor  that  the  time,  to  which  this  passage  re- 
fers, must  be  long  antecedent  to  the  resurrection. 
They  were,  therefore,  separate  spirits ;  conscious, 
virtuous,  happy  beings.  It  may  be  said,  and  truly, 
that  all  this  passed  in  vision.  But  it  must  be  added, 
and  admitted  by  those  who  would  say  this,  that  a 
vision  communicated  by  the  Spirit  of  God,  exhibits 
nothing  but  what  is  true. 

Moreover,  in  conformity  to  this  representation  of 
St.  John,  the  Apostle  Paul  says  to  his  brethren,  the 
Thessalonians,  If  we  believe  that  Jesus  died  and 
rose  again,  even  so  them  also  who  sleep  in  Jesus, 
will  God  bring  with  him  ;  that  is,  when  he  comes  to 
the  final  judgment.  But  who  are  those  whom  God 
will  bring  with  Christ,  at  this  time  ?  Certainly  not 
the  bodies  of  the  saints.  These  will  be  raised  from 
the  grave,  and  cannot  be  brought  with  Christ.  The 
only  answer,  therefore,  is,  he  will  bring  with  him 
the  spirits  of  just  men  made  perfect.  Perhaps  the 
Apostle  had  heard  that  some  of  the  Thessalonian 
believers  had  lately  died  ;  and  that  their  relatives 
and  brethren  had  too  much  sorrow,  by  not  duly 
attending  to  the  consolations  suggested  by  the  gos- 
pel. He,  therefore,  would  not  have  them  to  be 
ignorant  concerning  those  who  were  fiillen  asleep 
in  Christ,  that  they  were  in  a  safe  and  happy  state. 

Amen. 


SEBMOIV  XXV. 


DEATH,  AND  THE  INTERMEDIATE  STATE. 


ECCLESIASTES  XII.  7. 

Then  shall  the  dust  return  to  the  earth  as  it  was :  and  the 
spirit  shall  return  to  God  ivho  gave  it. 

The  illustration  of  the  preceding  discourse  suggests 
a  number  of  solemn  and  important  reflections. 

1st.  The  subject  exhibits  the  folly  of  that  exces- 
sive attention,  so  commonly  bestowed  by  mankind 
upon  their  bodies. 

How  is  the  soul  far  the  most  dignified  nature ! 
and  what  momentous  consequences,  the  result  of 
its  moral  character  !  Yet,  how  much  of  the  pro- 
bationary state,  and  how  great  a  portion  of  the  care, 
anxiety,  and  labour  of  man,  are  rendered  to  the 
body !  Necessity,  decency,  and  comfort,  demand  a 
portion  of  our  time  and  exertions  to  be  employed 
in  favour  of  our  mortal  frames.  But  revelation 
and  reason,  do  certainly  assign  limits  to  this  em- 
ployment. The  real  good  of  all  our  labour  under 
the  sun,  is  the  portion  which  God  allows  us  ;  and  the 
allowance  is  indeed  liberal  and  sufficient.  Still, 
common  sense  continually  discerns  and  declares, 
that  manifold  anxieties  are  experienced,  and  efforts 
made,  which  are  productive  of  no  such  good.  It  is 
necessary  to  have  food,  and  desirable  that  it  be 
wholesome  and  pleasant ;  it  is  necessary  to  have 
clothes,  and  desirable  that  they  be  convenient  and 
becoming.  But  many  are  agitated  with  excessive 
cares,  and  consume  the  chief  part  of  their  life  in 
devising  means  either  to  gratify  their  palate,  or  to 
adorn  their  person. 


SERMON  XXV.  329 

Is  our  life  the  only  period  of  probation ;  and/ 
during  this  time,  is  eternal  life  to  be  gained  or  lost"? 
What  madness  to  waste  this  little  period  in  provid- 
ing means  of  luxury  to  pamper  our  bodies,  and  giv- 
ing our  whole  souls  to  the  study  of  pleasures,  which 
terminate  in  sorrows!  Would  the  epicure,  while 
feasting  his  sight,  his  smell,  and  taste,  on  every  kind 
of  viand,  remember  that  he  is  satiating  his  flesh, 
merely  to  make  it  a  more  dainty  meal  for  the  worms 
of  the  dust,  the  keenness  of  his  relish  might  pos- 
sibly be  blunted  ;  and  his  solicitude  concerning  what 
he  should  eat,  and  what  he  should  drink,  be  exchang- 
ed for  a  more  becoming  anxiety  concerning  the 
means  by  which  he  might  live  for  ever.  Were  the 
monarch  on  his  throne,  to  adorn  whom,  the  south 
has  yielded  up  its  gold,  and  the  east  lavished  its 
gems,  to  recollect  that  within  a  few  days  he  must 
be  wrapped  in  a  shroud  and  lodged  in  a  grave  ; 
would  not  all  these  splendours  fade  upon  his  eye 
and  pall  upon  his  heart  *?  Were  the  beauty,  who 
animates  the  dance,  or  sparkles  in  the  drawing- 
room,  with  the  conscious  superiority  of  her  charms, 
and  amid  the  homage  of  surrounding  admirers,  to 
call  to  mind  that  the  form  which  she  surveyed  in  the 
glass  with  rapture,  must  within  a  fe'w  days  be  chill- 
ed by  the  icy  hand  of  death  ;  the  roses  fade  from 
her  cheeks ;  the  splendour  vanish  from  her  eyes, 
and  all  her  elegance  of  form  be  dissolved  in  dust, 
must  she  not  be  compelled  to  believe  that  her  vanity 
was  misplaced  and  worthless ;  that  she  squandered 
away  life  upon  objects  equally  undeserving  and  mis- 
chievous ;  and  that  to  acquire  beauty  of  mind,  to 
become  lovely  in  the  sight  of  God,  and  to  merit  the 
esteem  of  angels  for  eternity,  were  pursuits  un- 
speakably more  worthy  the  supreme  regard  of  a 
rational,  immortal  being  1  Does  it  become  a  mor- 
tal to  dote  upon  a  beautifully  animated  frame  ?  Let 
us  call  to  mind  of  what  the  Lord  made  our  bodies, 
and  not  forget  their  origin  nor  their  end.  He  form- 
ed them  out  of  earth.     He  made  them  so  frail  as 

42 


330  SERMON  XXV. 

to  be  subjected  to  accident,  pain,  and  disease,  in 
ten  thousand  forms.  At  death  he  returns  them  to 
earth  again.  This  is  their  destination ;  for  flesh 
and  blood  cannot  inherit  the  kingdom  of  God. 
Moreover,  the  more  animated  and  lovely  the  form, 
the  more  ghastly  and  loathsome^  its  return  to  cor- 
ruption and  dust. 

Wisdom  admonishes  that  we  keep  our  bodies  in 
subjection,  and  not  render  them  instruments  of  las- 
civiousness  and  unrighteousness.  They  should  not 
be  given  to  any  indulgence,  or  permitted  to  execute 
any  purpose  incompatible  with  the  dignity  and  wel- 
fare of  the  rational  and  immortal  spirit  by  which 
they  are  inhabited.  Their  chief  end  is  to  serve  as 
instruments  of  righteousness  to  the  soul,  and  to  be 
subservient  in  preparing  it  for  immortal  glory. 
Hence  they  should  be  consecrated  as  an  help-meet 
to  the  inward  adorning  of  the  mind  as  their  highest 
honour.  They  should  be  presented  before  God  to 
b^  employed  in  his  service,  and  worn  oui  in  exe- 
cuting the  various  purposes  of  his  will,  that  so  they 
might  be  wholly  devoted  to  his  glory.  The  soul 
should  not  be  rendered  a  slave  to  the  lusts  and  in- 
dulgences of  an  animal  frame  :  but  the  body  with 
its  members  and  senses  should  readily  subserve  to 
the  rational  purposes  and  express  the  devout  af- 
fections of  the  superiour  nature.  Thus  our  bodies 
would  become  living  temples,  and  our  souls  conse- 
crated priests  in  the  service  of  God.  Says  the  apos- 
tle Paul,  I  beseech  you,  therefore,  by  the  mercies 
of  God,  that  ye  present  your  bodies  a  living  sacri- 
fice, holy,  acceptable  unto  God,  which  is  your  rea- 
sonable service.  And  be  not  conformed  to  this 
world  ;  but  be  ye  transformed  by  the  renewing  of 
your  mind,  that  ye  may  prove  what  is  that  good, 
and  acceptable,  and  perfect  will  of  God.  How  can 
these  tabernacles  of  clay  be  more  highly  honoured, 
than  to  be  the  happy  medium  of  exalting  our  spirits 
to  mansions  of  immortal  glory?  Or  what  greater 
dishonour  can  we  brand  upon  them,  than  to  have 


SERMON  XXV.  331 

them  serve  as  instruments  to  prepare  the  soul  for 
the  abodes  of  darkness  and  perdition? 

2dly.  We  are  taught  the  folly  and  indecency  of 
pride.* 

Why  should  pride,  vanity,  or  ambition,  dwell  so 
fondly  in  a  subject  so  full  of  frailty  and  humiliation  ? 
They  are  passions  cherished  and  fondled  in  the 
human  breast,  and  are  the  most  dangerous  enemies 
to  our  true  interests.  They  were  the  commencing 
sin  of  angels,  the  real  beginning  of  human  apostacy, 
and  constitute  a  prime  part  of  our  rebellion  against 
God. 

Pride  is  a  principal  source  of  our  injurious  treat- 
ment of  each  other  ;  is  unkind,  unjust,  insincere,  im- 
patient of  the  prosperity  of  others,  jealous,  hard- 
hearted, cruel  as  the  grave,  arrogating  to  itself  the 
blessings  of  mankind  and  the  prerogatives  of  God, 
is  unbelieving  and  obdurate.  Hence  we  need  not 
wonder  that  it  is  in  every  degree  pernicious  to  our- 
selves. Therefore,  says  Solomon,  Pride  goeth  be- 
fore destruction,  and  a  haughty  spirit  before  a  fall. 

Although  the  word  and  works  of  God  furnish  in^ 
numerable  dissuasives  from  the  indulgence  of  pride, 
yet  how  insufficient  are  they  to  overcome  this  obsti- 
nate evil.  But  the  affecting  truths  contained  in  the 
present  subject,  are  happily  adapted  to  this  end. 
When  we  look  around  with  exultation  on  the  ad- 
vantages which  we  fancy  ourselves  to  possess  over 
our  fellow-men,  and  let  loose  the  pride  of  wealth, 
the  pride  of  office,  the  pride  of  taste,  and  the  pride 
of  reputation ;  when  we  turn  our  eyes  upon  our- 
selves with  all  the  dotage  exercised  by  a  fond  and 
foolish  parent  towards  a  favourite  child,  and  be- 
come inflated  with  the  pride  of  beauty,  the  pride 
of  talents,  or  that  most  odious  of  all  pride  which  is 
customarily  styled  self-righteousness,  we  can  hardly 
fail  of  being  humbled  and  abased,  if  we  call  to  mind 
the  end  of  all  our  loftiness  exhibited  in  this  discourse. 

*  The  most  interesting  part  of  this  discourse  is  from  Doctor  Dwight's  The- 
ology. 


332  SERMON  XXV. 

While  walking  over  the  dark  and  dismal  recesses 
of  the  burying-ground,  on  whom  do  you  tread  ?  On 
the  mighty  man  of  war,  the  judge  and  tlie  prophet, 
the  prudent  and  the  honourable  man,  the  cunning 
artificer  and  the  eloquent  orator,  the  slave  and  his 
master.  Though  the  one  may  have  a  costly  tomb- 
stone, and  the  other  none  ;  tliey  are  all  in  the  abodes 
of  equality,  mingled  together  in  the  common  mass 
of  dust,  an  equal  prey  to  corruption,  and  the  insolent, 
greedy,  devouring  worm.  And  is  it  possible  that 
beings  destined  to  this  end  should  be  proud  ?  It  is 
possible  ;  for  you  and  I  are  proud,  though  appoint- 
ed to  the  same  humble,  deplorable  condition,  as  that 
of  these  dreary  tenants  of  the  dead.  When,  there- 
fore, you  contemplate  with  high  self-complacency, 
the  advantages  of  person  which  you  possess,  or 
the  endowments  of  the  mind  ;  when  you  look  down 
from  superiority  of  birth,  riches,  character,  or  influ- 
ence, on  those  below  you,  and  your  bosoms  swell 
with  the  consciousness  of  distinction,  remember 
your  end,  and  be  proud  no  more.  Bear  in  mind 
that  your  gayest  attire  will  soon  be  exchanged  for 
a  winding  sheet,  and  your  most  agreeable  and 
splendid  habitation  for  the  grave. 

Remember  also,  that  the  pride  which  you  now  in- 
dulge, will,  in  the  future  world,  become  to  you  a 
source  of  the  deepest  humiliation.  In  the  grave, 
the  beggar  and  the  fool  will  lie  on  the  same  level 
with  you.  But,  in  tlie  invisible  state,  every  humble 
child  of  Adam  will  become  your  superiour.  Unless 
you  renounce  your  pride,  and  assume  the  humility 
of  the  gospel,  the  slave  and  the  beggar  in  many  in- 
stances, will  rise  to  a  superiority  above  you,  higher 
than  your  minds  can  conceive  ;  and  look  down  upon 
you  with  a  holy  aversion,  which,  although  you  will 
justly  deserve,  you  have  never  been  able  to  endure. 
You,  in  the  mean  time,  will  sink  to  a  depth  of  de- 
gradation which  your  present  powers  cannot  mea- 
sure ;  and  will  feel  yourselves  lowered  to  a  double 
depth,  by  seeing  some  of  those  whom  hitherto  you 


SERMON   XXV.  333 

have  only  despised,  elevated  to  endless  dignity  and 
glory. 

Shall  the  man  of  pride  despise  the  poor,  the  igno- 
rant and  the  afflicted?  They  may  be  the  favourites 
of  heaven,  and  he  the  child  of  hell.  Shall  he  dote 
upon  the  nobleness  of  the  human  frame  ?  Quickly 
that  form  will  be  rendered  a  ghastly  corpse  and  a 
most  putrid  mass.  Sliail  he  boast  concerning  the 
dignity  of  the  human  soul  ?  An  ungodly,  proud 
spirit  in  man,  is  a  ground  for  humiliation  and  deep 
lamentation.  Shall  any  one  be  proud  in  view  of  his 
riches  and  superiour  attainments  ?  To  that  man  they 
are  proving  temptations,  snares,  and  hurtful  lusts, 
which  drown  men  in  destruction  and  perdition. 
Says  the  prophet  Malachi,  Behold,  the  day  cometh 
that  shall  burn  as  an  oven  ;  and  all  the  proud,  yea, 
and  all  that  do  wickedly,  shall  be  stubble  :  and  the 
day  that  cometh  shall  burn  them  up,  saith  the  Lord 
of  hosts,  that  it  shall  leave  them  neither  root  nor 
branch. 

3dly.  We  are  reminded  how  near  the  solemn 
events,  mentioned  in  the  former  discourse,  are  to 
ourselves. 

There  is  only  a  thin  veil  between  any  one  of  us 
and  the  world  of  spirits.  That  is  the  veil  of  death  : 
and  nothing  but  the  brittle  thread  of  life  prevents 
the  invisible  curtain  from  being  drawn,  and  our  souls 
ascending  to  heaven  or  descending  to  hell.  When 
this  slender  thread  is  cut,  we  shall  instantly  shout 
with  angels,  and  glorify  God  with  the  spirits  of  just 
men  made  perfect ;  or  rage  with  devils,  and  weep 
and  wail  with  lost  souls  as  their  companions  in  wo. 
We  are  every  moment  of  our  lives  standing  on  the 
brink  of  eternity  and  the  verge  of  everlasting  joys, 
or  precipice  of  endless  sorrows.  A  healthy  consti- 
tution and  the  greatest  prudence  to  preserve  life, 
are  of  no  avail  to  warrant  security;  for  when  death 
is  commissioned  to  carry  us  hence,  he  regards  not 
the  fairest  prospects  of  man.  In  no  age  or  situation 
are  we  exempt  from  his  deadly  arrest.  The  tender 


334  SERMON  XXV. 

infant  as  well  as  the  aged  ;  the  blooming  youth,  in 
full  strength,  as  well  as  the  person  of  delicate  con- 
stitution, are  snatched  away  as  in  a  moment,  when 
he  comes  with  his  fatal  mandate. 

Our  life  is  even  a  vapour,  that  appeareth  for  a  little 
time,  and  then  vanisheth  awav.  Notwithstanding]: 
the  close  of  life  terminates  our  probationary  state, 
and  puts  an  end  to  all  our  enjoyments  of  things  be- 
neath the  sun.  And  it  is  but  one  step  to  pass  from 
the  visible  into  the  eternal  world  ;  but  the  sons  of 
men  can  never  step  back  again  into  time  ;  for  death, 
in  this  respect,  is  an  impassable  gulf.  And  have  we 
eternal  consequences  depending  on  the  moral  cha- 
racters we  form  in  life  1  How  solemn,  then,  the  re- 
flection, that  our  lives  at  best  are  but  shadows  ;  that 
the  arrows  of  death  are  continually  levelled  at  our 
hearts;  and  we,  every  moment  of  our  mortal  exist- 
ence, liable  to  be  summoned  by  the  king  of  ter- 
roursinto  the  immediate  presence  of  our  final  Judge, 
to  be  awarded  according  to  the  deeds  done  in  the 
body !  And  when  we  shall  open  our  eyes  on  the 
eternal  world,  and  mark  the  incomprehensible  vast 
which  is  before  us,  how  strong  will  the  reasons  ap- 
pear which  urged  us  to  prepare  ourselves  for  this 
amazing  existence !  How  immensely  desirable 
will  it  seem  to  enter  upon  boundless  being,  with  a 
complete  provision  for  our  comfort  through  its  in- 
terminable ages  ;  a  provision  which  will  fill  up  every 
passing  year  with  enjoyment,  and  leave  an  ample 
supply  for  the  countless  multitude  of  ages  to  come! 
JFIow  soon  will  the  short  period  of  our  life  be 
gone  !  With  what  rapid  flight,  hours,  and  days,  and 
years,  hasten  over  our  heads  !  What  is  the  amount 
of  our  past  life?  A  moment.  What  will  be  the 
amount  of  our  days  to  come  ?  Another  moment. 
And  then  we  shall  be  summoned  to  give  up  our  ac- 
count to  God.  And  who  will  be  our  attendants 
through  the  dark  valley  of  the  shadow  of  death ; 
angels,  or  devils  1  Our  characters  as  saints  or  sin- 
ners, will  decide  whether  we  be  accompanied  by 


SERMON  XXV.  335 

the  glorious  messengers  of  light,  or  the  fiends  of 
darkness.  While  in  life,  we  are  in  the  midst  of 
death  ;  and  constantly  very  near  the  amazing  so- 
lemnities of  eternity. 

4thly.  This  subject  shows  the  propriety  of  our 
being  solemnly  affected  in  view  of  the  death  of  our 
friends  and  fellow  mortals. 

A  variety  of  solemn  and  interesting  reflections  is 
naturally  suggested.  Death  itself  is  a  very  solemn 
and  affecting  thing.  It  is  nature's  last  extremity; 
and  the  soul  then  stands  in  need  of  such  support  as 
mortals  cannot  give.  At  death,  it  takes  its  flight  to 
a  world  unknown  ;  but,  to  a  world  where  all  the  in- 
habitants are  ever  active.  This  is  true  in  regard  to 
both  saint  and  sinner.  The  soul  does  not  then  pass 
into  a  state  of  mental  and  moral  stupidity ;  but  it 
becomes  incessantly  active  with  the  powers  above, 
in  glorifying  God  ;  or,  in  joining  with  infernal  spirits, 
in  their  horrid  blasphemies.  This  solemn  and  mo- 
mentous truth  is  implied  in  the  declaration,  The 
wicked  is  driven  away  in  his  wickedness ;  but  the 
righteous  hath  hope  in  his  death.  When  we  con- 
template the  departure  of  the  soul  at  death,  we  may 
well  exclaim, 

But  O  the  soul,  t'nat  never  dies  ; 

Wlien  once  it  leaves  the  clay, 
Ye  thoughts,  pursue  it  where  it  flies, 

And  trace  its  wondrous  way. 

Up  to  the  courts  where  angels  dwell, 

It  mounts  triumphing  there  ; 
Or  devils  plunge  it  down  to  hell, 

In  infinite  despair. 

If  we  see  a  fellow-mortal  swept  away  by  death, 
whose  soul,  we  may  justly  fear,  is  consigned  to  the 
region  of  wo,  all  is  darkness ;  for  the  body  will  be 
raised  to  shame  and  everlasting  contempt,  to  which 
the  guilty  and  wretched  spirit  will  be  re-united  as 
its  proper  partner.  While  friends  are  mourning, 
the  soul  of  the  deceased  is  lifting  up  its  eyes  in  tor- 
ment, aiid  no  gleam  of  light  issues  in  view  of  the 
resurrection  for  consolation. 


336  SERMON  XXV. 

But  if  we  have  a  friend  leave  these  mortal  shores 
in  the  triumphs  of  faith,  all  is  light ;  for  his  very  re- 
mains are  of  incalculable  value  in  the  distinction 
to  which  they  are  entitled  beyond  the  grave.  The 
body  necessarily  follows  the  destination  of  the  mind. 
He,  therefore,  who  gains  a  title  to  endless  life,  makes 
complete  provision  for  the  welfare  of  the  whole  man. 
In  the  Christian  system  all  good  is  united  ;  our  duty 
and  our  interest ;  the  well  being  of  the  soul,  and 
that  of  the  body  ;  the  blessings  of  time,  and  those 
of  eternity.  Then  may  we  mourning  friends,  so 
love  our  bodies  and  desire  to  preserve  and  cherish 
them,  that  we  shall  with  the  most  effectual  care, 
secure  their  revival  to  immortal  honour,  and  the 
happiness  with  which  it  is  connected.  And  this  is 
to  be  accomplished  not  by  adorning  and  pampering 
them  here,  in  obedience  to  the  calls  of  pride  and 
luxury  ;  but  by  seeking  effectually  tha  immortal  life 
of  those  minds  by  which  they  are  inhabited. 

Under  what  great  obligations  we  all  are  to  Christ, 
the  believer's  life  and  resurrection.  Had  he  not 
come  into  this  world  to  die,  the  just  for  the  unjust, 
every  one  of  the  human  race  must  inevitably  have 
sunk  down  to  eternal  death.  Mourning  friends 
must  then  have  expected  to  meet  the  departing 
spirit,  at  the  great  judgment  day,  re-united  to  the 
raised  body,  and  with  it  sentenced  to  everlasting 
misery.  But  now  there  is  hope,  even  in  the  grave. 
The  sting  of  'death  by  reason  of  sin,  is  taken 
away  from  the  believer  ;  and  he  may  exclaim,  when 
contemplating  the  gloomy  mansions  of  the  dead, 
O  grave,  where  is  thy  victory?  The  soul  will  im- 
mediately pass  into  glory  to  exult  with  glorified 
spirits,  with  patriarchs,  prophets,  and  apostles  ;  with 
Christ  and  his  holy  angels,  in  the  immediate  and 
blessed  presence  of  God.  And  at  the  resurrection, 
the  body  which  was  turned  to  corruption  and  dust, 
will  be  raised  and  fashioned  like  unto  Christ's  own 
glorious  body. 


SERMON  XXV.  337 

What  consolation  then  for  mourners,  who  have 
cheering  evidence,  that  their  departed  friends  are 
gone  to  the  arms  of  Jesus  !  The  blessed  Redeemer 
stands  ever  ready  to  receive  the  departed  spirits  of 
his  friends ;  for  he  is  gone  to  prepare  a  place  for 
them.  And  to  his  mourning  disciples  he  said.  In 
my  Father's  house  are  many  mansions.  And  are 
we  lamenting  the  loss  of  those  who  have  died  the 
death  of  the  righteous  ?  While  we  are  mourning 
on  the  account  of  their  departure,  how  are  their 
souls  rejoicing  in  heavenly  transports,  and  now  par- 
ticipating in  joys  unmingled  and  full  of  glory  !  In 
view  then  of  their  unspeakable  gain,  let  us  weep 
for  ourselves,  and  for  our  children.  And  may  not 
parents,  who  have  lost  a  tender  infant,  resign  the 
soul  to  the  grace  and  compassion  of  the  Redeemer] 
Christ  took  little  children  in  his  arms,  while  on  earth, 
and  blessed  them  ;  and  why  may  he  not  receive 
such  into  his  arms  in  glory  ?  Certainly  the  Lord 
may  grant  the  sanctifying  influences  of  his  Holy 
Spirit,  even  to  infants,  and  make  them  meet  to  be 
partakers  with  saints  in  light. 

How  comforting  that  neither  abject  poverty,  ma- 
licious enemies,  nor  grim  death,  can  pluck  the  soul 
of  a  believer  from  the  hands  of  the  divine  Re- 
deemer !  Did  the  blessed  Jesus  frown  in  view  of 
the  ascension  of  the  poor,  despised  beggar,  to  a 
mansion  of  glory  ?  No,  as  an  eternal  monument  of 
honour  it  will  be  proclaimed,  He  was  carried  by 
the  angels  into  Abraham's  bosom. 

5thly.  This  subject  naturally  calls  to  our  mind, 
how  affecting  and  melancholy  it  is  to  witness  the 
death  of  an  impenitent  sinner. 

There  is  not  only  reason  for  unbelievers  to  trem- 
ble at  the  prospect  of  their  departure  hence,  but 
their  surviving  friends  also  may  justly  have  their 
hearts  quake,  as  they  stand  around  their  dying  bed. 
Their  distracted  countenances,  and  dreadful  excla- 
mations, pierce  the  stoutest  heart,  and  rend  the  souls 
of  their  relatives.  As  they  view  death  fast  approach- 


338  SERMON  XXV. 

ing,  in  agony  they  break  out,  Hast  thou  found  me. 
Oh,  mine  enemy !  Must  I  be  forced  away  ?  Dread, 
cruel,  messenger !  Oh,  precious,  lost  time  !  Oh,  de- 
luded, murdered  soul !  Now — now,  I  feel  the  cold, 
icy  hand  of  death,  preying  upon  my  whole  body. 
And  ah !  see  merciless  fiends  greedy  to  seize  my 
guilty,  despairing  spirit !  Oh,  my  friends  !  Oh,  my 
God  !  Am  I  eternally  undone  I  JVlust  I  be  plunged 
in  wo,  with  awful  expectation  of  more  terrible  ven- 
geance being  poured  upon  me,  after  the  judgment  ? 
Oh  that  God  would  be  gracious  and  strike  out  my 
existence  !  Can  he  not  hear  my  accursed  prayers, 
and  grant  me  annihilation  ?  Are  all  my  enjoyments 
for  ever  at  an  end  ;  and  is  hope  gone  for  ever  ?  I 
am  chilled  with  death  ;  my  blood  cold  in  my  veins  ; 
my  senses  racked  ;  my  soul  distracted.  Adieu, 
vain  world  I  Farewell,  my  friends !  I  am  already 
sinking  in  eternal  despair,  and  overwhelmed  in  tor- 
ments without  end. 

How  faint  this  description  of  an  impenitent,  dying 
sinner!  But  how  affecting,  how  solemn,  and  how 
awful  the  departure  of  unbelievers,  which  will  con- 
sign their  wretched  souls  to  that  dreadful  world, 
where  reign  the  mists  of  the  blackness  of  darkness 
for  ever  !  Our  souls  may  justly  shudder  at  the 
thought  of  beholding  a  fellow-mortal  thus  expiring. 

6thly.  How  blessed  the  sight  to  behold  a  believer 
leave  this  world  in  peace  ! 

The  body  dies;  but  glorious  the  release  of  the 
soul,  in  its  departure  from  these  mortal  shores ! 
Believers  at  death  do  indeed  experience  an  affect- 
ing change  in  regard  to  their  bodies ;  still  the  soul 
can  triumph  in  prospect  of  a  blessed  immortality. 
They  then  enter  a  new  state  of  existence  ;  are  in- 
stantly surrounded  with  new  and  surprising  objects, 
which  excite  the  most  transporting  admiration. 
When  a  mortal  paleness  overspreads  the  dying 
frame,  glory  divine  beams  upon  the  soul.  The  de- 
parting saint,  with  death  on  one  hand  and  his  God 
on  the  other,  exclaims  in  extasy,  "  Whom  have  I  in 


SERMON  XXV.  339 

heaven  but  thee  ?  and  there  is  none  upon  earth  that 
I  desire  beside  thee  :  My  flesh  and  my  heart  faileth; 
but  God  is  the  strength  of  my  heart,  and  my  portion 
for  ever."  O  my  dear  chihlren,  beloved  wife  and 
friends  !  what  mean  ye  weeping  for  me,  and  break- 
ing my  heart  ?  My  divine  Redeemer  calls  ;  are  you 
not  willing  to  have  me  fall  asleep  in  Jesus  ?  Hark ! 
Hear  the  whispering  angels  !  See  the  white  shining 
train !  They  beckon  me  away ;  I  must  go  up  to 
heaven.  O,  prospect  bright  and  glorious  !  The 
unclouded  morning  of  eternal  day,  bursts  upon  my 
sight.  Farewell,  my  friends  !  Adieu,  cares  of  the 
world,  sin,  and  sorrow  !  Come,  Lord  Jesus,  come  ! 
Now,  all  glory  to  God,  and  the  Lamb  that  sitteth  on 
the  throne  !  How  great  the  change  !  how  solemn 
and  transporting  the  departure  of  believers,  who 
have  full  assurance  of  beings  ushered  into  the  im- 
mediate  presence  of  God,  to  be  placed  at  his  right 
hand,  where  is  fulness  of  joy,  and  pleasures  divine, 
for  evermore  !  What  prospect  to  mortals  can  be 
more  consoling  !  what  event  more  glorious  ! 

7thly.  Fellow-mortals,  we  are  each  one  admonish- 
ed to  make  daily  preparation  for  the  solemn  events, 
and  momentous  consequences  which  await  us. 

It  is  not  only  a  solemn  thing  to  die,  but  death 
comes  often  in  an  unexpected  hour.  And  if  we  be 
unprepared  at  his  coming,  it  would  be  good  for  us 
had  we  never  been  born.  Our  souls  and  our  bodies 
will  both  serve  to  render  our  existence  wretched. 
Shortly  it  will  be  said  of  each  one  of  us,  that  we 
are  dead.  Shortly  our  dust  will  return  to  the  earth 
as  it  was;  and  our  spirits  sh.dl  return  to  God,  who 
gave  them.  And  are  we  prepared,  each  one  of  us, 
to  give  up  his  account  to  God  ?  The  amazing  end 
of  this  interview  will  be  to  settle  the  concerns  of 
the  soul  for  ever,  and  fix  its  condition  for  intermina- 
ble ages.  On  this  decision,  is  suspended  endless 
happiness,  or  endless  misery.  And  can  we  guilty 
beings  render  our  account  with  joy,  unless  we  have 
an  advocate  with  the  Father,  even  Jesus  Christ  the 


340  SERMON  XXV. 

Righteous  ?  How  affecting  must  be  the  situation  of 
the  soul  at  this  decisive  interview !  To  stand  in  the 
presence  of  God,  the  Judge  of  all,  alone  ;  without 
a  friend  to  help,  without  an  advocate  to  plead  its 
cause  ;  its  all  depending  ;  itself  to  receive  its  eter- 
nal destination !  And  now  let  me  ask,  Have  we 
that  well-grounded  hope,  upon  which  we  are  willing 
to  hazard  the  acceptance  of  our  souls  for  immor- 
tality I  Or  has  our  whole  course  hitherto  been  di- 
rected, shall  it  through  life  be  directed,  towards  per- 
dition, and  not  a  single  step  taken  towards  heaven  1 
Rather,  infinitely  rather,  let  us  be  wise,  lay  up  for 
ourselves  treasures  which  will  remain  a  durable,  an 
immortal  inheritance,  when  these  visible  heavens 
and  this  earth  shall  be  no  more.  Let  us,  as  mise- 
rable, penitent  sinners,  fly  to  the  Saviour,  make  the 
Judge  our  friend.  He  is  our  rewarder.  His  frown 
is  hell.  His  smile  heaven.  To  him  let  us  give  all 
glory  for  evermore.     Amen, 


SERMOIV  XXVI. 


THE  RESURRECTION  OF  THE  HUMAN  BODY,  AND  WONDER- 
FULLY  GLORIOUS  CHANGE. 


1  CORINTHIANS  XV.  53. 

This  corniplihle  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortaUty. 

The  grand  theme  of  this  chapter,  is  the  general 
resurrection  of  the  dead.  The  subject  is  so  discuss- 
ed as  to  exhibit  one  of  the  first  specimens  of  that 
expansion  and  sublimity  of  intellect,  for  which  St. 
Paul  is  peculiarly  distinguished.  Nothing  in  heathen 
antiquity  can  be  found  among  poets,  orators,  orphi- 
losopiiers,  which  in  loftiness  of  conception,  or  exten- 
siveness  of  views,  deserves  to  be  named  in  compari- 
son with  this  discourse.  From  its  commencement, 
and  throughout  all  its  progress,  the  writer  gradually 
ascends  higher  and  higher  in  his  descriptions,  until 
he  elevates  the  mind  of  his  reader  to  the  heavens. 

In  the  beginning  of  the  chapter,  the  resurrection 
of  the  body  is  asserted  and  proved.  The  proof  al- 
leged, is  the  resurrection  of  Christ.  Tlie  argument 
may  be  advantageously  exhibited  in  the  following 
manner  :  Christ  predicted  his  own  resurrection,  and 
actually  rose  in  the  manner  predicted.  He  has  thus 
proved  both  his  power  to  do  every  thing,  and  his 
veracity  in  all  his  declarations.  But  he  has  declared 
that  he  will  raise  up,  at  the  last  day,  all  that  are  in 
their  graves.  Thus  his  own  resurrection  is  a  com- 
plete proof  of  the  general  resurrection  of  mankind. 

The  Apostle  pursues  the  examination  of  the  sub- 
ject, by  putting  an  objection  against  a  future  state, 
into  the  mouth  of  an  opponent,  derived  from  appre- 
hended difficulties  concerning  the  future  existence 


342  SERMON  XXVL 

of  the  body.  The  objection  is  indeed  without  weight ; 
as  it  is  merely  an  expression  of  the  objector's  igno- 
rance concerning  the  subject,  and  his  inability  to  im- 
agine what  kind  of  body,  or  by  what  means  any  body 
can  be  united  to  the  soul,  in  the  future  world.  "  But 
some  man  will  say,  How  are  the  dead  raised  up  1 
and  with  what  body  do  they  come  ?"  The  source  of 
perplexity  with  regard  to  the  question,  appears  to 
be,  whether  the  same  body  will  be  raised.  If  the  que- 
ry be  whetherthe  same  atoms  which  have  composed 
our  bodies  in  the  present  world,  will  constitute  the 
body  raised  at  the  final  day,  both  reason  and  revela- 
tion evince  the  contrary.  The  whole  number  of  par- 
ticles, which  have  at  different  times  constituted  the 
body  of  a  man  during  his  progress  through  life,  will 
undoubtedly  be  sufficient  to  constitute  many  such 
bodies.  The  answer  to  the  objector  in  relation  to 
this  question,  is  the  following:  "Thou  fool,  that  which 
thou  sowest,  is  not  quickened,  except  it  die  :  And 
that  which  thou  sowest,  thou  sowest  not  that  body 
that  shall  be,  but  bare  grain  ;  it  may  chance  of  wheat 
or  some  other  grain.  But  God  giveth  it  a  body  as  it 
hath  pleased  him,  and  to  every  seed  his  own  body. 
So  also  is  the  resurrection  of  the  dead." 

Thus  we  are  taught,  that  even  the  ordinary  pro- 
ductions of  the  earth,  exhibited  a  process  which 
might  illustrate  the  subject;  for  the  seed  sown  in 
the  ground  does  not  vegetate,  except  it  corrupt  and 
die.  This  is  true ;  for  whatever  change  transfers  a 
body  fnto  a  new  class  of  beings,  may  be  justly  called 
the  death  of  the  original  substance.  And  in  fact, 
the  seed  as  such,  dieth  ;  for  it  ceases  to  remain  an 
original  grain  of  corn  or  of  wheat ;  though  a  part  of 
it  springs,  as  it  were,  into  new  life,  by  a  process 
which  we  can  no  more  fully  conceive,  than  we  can 
the  manner  of  the  resurrection.  Thus  the  bodies  of 
believers,  after  corrupting  and  turning  into  dust,  will 
be  raised  into  a  new  and  more  glorious  form  ;  not 
in  every  respect  the  same  that  they  were,  but  far 
superiour  and  more  excellent.  Still,  the  identity  of 


SERMON   XXVI.  343 

the  same  particles  of  matter,  as  necessary  to  the 
resurrection  of  the  same  body,  is  no  where  mention- 
ed in  the  sacred  volume.  The  instruction  contained 
in  the  present  chapter,  seems  to  militate  against 
such  an  opinion.  The  Lord  hath  many  other  ways 
of  preserving  personal  identity.  Besides,  exactly 
the  same  particles  do  not  constitute  our  bodies,  for 
two  hours  together,  in  any  part  of  our  lives  ;  yet  we 
are  the  same  persons,  both  in  body  and  soul,  from 
childhood  till  old  age. 

Again  :  If  the  same  constitution,  arrangement, 
and  qualities  of  the  body  be  intended  by  the  ques- 
tion, it  is  equally  evident  that  the  same  body  will 
not  be  raised.  This  is  decisively  taught  in  the  fol- 
lowing declaration  :  "  Flesh  and  blood  cannot  in- 
herit the  kingdom  of  God  ;  neither  doth  corruntion 
inherit  incorruption."  Thus  the  human  body,  in  its 
present  form  of  subsistence,  and  with  its  present 
animal  wants,  propensities,  and  infirmities,  cannot 
partake  of  the  pure  and  refined  enjoyments  of  the 
kingdom  of  glory.  Nor  can  the  body,  as  mortal 
and  corruptible,  inherit  the  incorruptible  and  un- 
changeable felicity  of  heaven.  Reason  would  de- 
cide to  a  certainty,  that  a  constitution  which  in- 
volves in  its  nature,  decay  and  termination,  cannot 
belong  to  a  body  destined  for  the  residence  of  an 
immortal  and  ever  vicjorous  mind. 

The  Apostle,  to  illustrate  the  present  subject,  re- 
fers to  the  variety  and  the  wonderful  nature  of  the 
works  of  God,  in  the  flesh  of  different  animals  as 
well  as  the  form  of  vegetables,  differently  constitut- 
ed, produced,  and  supported.  Yet  we  cannot  com- 
prehend the  manner  in  which  the  Lord  hath  made, 
and  preserves  this  difference  ;  though  it  is  evidently 
intended  to  fit  them  for  their  several  kinds  of  life, 
their  diverse  elements,  and  various  destinations. 
Cannot  he  then  raise  our  bodies  suited  to  the  state 
intended  for  them,  consistently  with  our  personal 
identity,  though  in  a  manner  inexplicable  to  us  ? 
The  great  diversity  of  animal  natures  should  serve 


344  SERMON  XXVI. 

to  teach  us,  that  there  will  be,  in  various  respects,  a 
vast  difference  in  the  human  body,  in  the  resurrec- 
tion. 

We  are  also  taught  that  the  same  wisdom  and 
power  of  God  hath  formed  celestial,  as  well  as  ter- 
restrial, bodies ;  but  the  celestial  appear  far  more 
splendid  than  the  terrestrial.  Yet,  even  among  the 
former,  there  are  different  degrees  of  glory,  as  they 
are  in  themselves,  and  as  they  appear  to  us.  The 
sun  is  far  more  glorious  than  the  moon  ;  yet  the  re- 
flected light  of  the  moon  far  exceeds  that  of  the 
remote  stars  ;  and  even  some  of  them  shine  more 
brightly  than  others.  Thus  also  will  it  be  in  the 
resurrection  of  the  dead.  The  bodies  of  the  righ- 
teous will  appear  as  much  more  glorious  than  they 
now  do,  as  the  glory  of  the  heavenly  luminaries 
excels  that  of  an  opaque  clod  of  the  earth  ;  yet  they 
will  shine  with  different  degrees  of  splendour,  as 
do  the  sun,  moon,  and  stars. 

After  this  illustration,  the  Apostle  dwells  exten- 
sively on  the  nature  of  the  body  with  which  those 
who  are  dead,  will  be  invested  at  the  final  day.  He 
also  declares  the  change  which  those  who  are  living 
at  that  time  will  experience,  and  concludes  with  a 
song  of  triumph  over  death  and  the  grave. 

Now  it  may  be  remarked,  against  the  resurrection 
itself,  there  is  no  presumption  ;  and  in  favour  of  it, 
a  presumptive  argument  may  be  derived  from  ana- 
logy. Many  things  pertaining  to  this  world,  natu- 
rally and  strongly  dispose  the  mind  to  admit  the 
doctrine.  In  this  climate,  almost  the  whole  vegeta- 
ble world  dies  annually  under  the  chilling  influence 
of  winter.  At  the  return  of  spring,  the  face  of  na- 
ture is  renewed  ;  and  all  the  plants,  shrubs,  and 
trees,  with  which  it  was  adorned,  are  again  clothed 
with  verdure,  life,  and  beauty.  From  the  appear- 
ance of  winter,  when  nature  is  clad  with  the  habi- 
liments of  death,  who  could  expect  that  she  would 
ever  revive  and  live  again,  unless  taught  to  believe 
it  from  what  has  so  often  taken  place  ? 


SERMON  XXVf.  345 

In  the  insect  creation,  we  find  a  direct  and  strik- 
inff  example  of  the  manner  of  the  resurrection  itself. 
Many  of  the  animals  of  this  class  begin  their  exist- 
ence in  the  form  of  worms.  After  continuing  some 
time  in  the  humble  state  of  being  to  wiiicii  they  are 
necessarily  confined  by  their  structure,  they  die  and 
are  gone.  In  tiie  moment  of  death,  they  construct 
for  themselves  a  species  of  shell,  in  which  they  may,  * 
with  the  strictest  propriety,  be  said  to  be  entombed. 
Here  they  are  dissolved  into  a  mass  of  semi-transpa- 
rent water ;  the  whole,  which  remains  of  the  pre- 
viously existing  animal,  exhibiting  to  the  eye  no  trace 
of  life,  and  no{)romise  of  a  future. revival.  After  re- 
maining in  a  dead  or  torpid  state,  until  the  term  of 
its  burial  apj)roaches  to  its  proper  period,  the  tomb 
discloses,  and  a  winged  animal  comes  forth  with  a 
nobler  form,  often  exquisitely  beautiful ;  brilliant 
with  the  gayest  splendour,  possessed  of  new  and 
superiour  powers,  and  destined  to  a  more  refined 
and  more  exalted  life.  Its  food  is  now  the  honey  of 
flowers  ;  its  field  of  being,  the  atmosphere.  Here 
it  expatiates  at  large  in  the  delightful  exercise  of 
its  newly  discovered  faculties,  and  in  the  high  en- 
joyment of  those  sun-beams  which  were  the  imme- 
diate means  of  its  newly  acquired  existence. 

In  those  transmutations  which  pass  under  our  im- 
mediate review  in  the  insect  tribes,  we  never  see 
them  form  one  state  to  resume  the  same  appear- 
ance in  another;  but,  in  each  gradation  in  their 
progress,  they  acquire  augmented  powers,  and  are 
invested  with  new  and  more  beautiful  forms.  It 
cannot,  therefore,  be  unreasonable  to  expect  a  vast 
augmentation  in  the  active  powers  of  our  nature, 
both  corporeal  and  mental.  And  the  same  analo- 
gies incline  us  to  expect  the  addition,  or  develop- 
ment, of  many  new  faculties,  of  which,  in  the  pre- 
sent state,  the  imperfection  of  our  reason  cannot 
form  any  conception. 

Now  let  us  bear  in  mind,  that  in  the  various 
changes  of  existence,  of  forms  and  faculties,  the  in- 

44 


346  SERMON  XXVI. 

sect  is  considered  the  same,  though  it  has  assumed 
to  itself  life  and  death,  and  even  different  natures. 
Hence  we  may  discern,  in  the  essentially  different 
state  of  existence,  by  reason  of  a  wonderful  change 
and  transformation,  a  type  of  the  resurrection  of  the 
human  body.  Through  life,  the  human  frame  is 
constantly  changing ;  and  at  the  sound  of  the  last 
•trump  will  experience  a  most  amazing  change, 
though  identity  will  be  one  of  its  attributes.  The 
seed  that  is  cast  into  the  earth,  after  being  sown  or 
planted,  apparently  is  dead  ;  yet  it  springs  up,  first 
the  blade,  then  the  ear,  after  that  the  full  corn  in  the 
ear.  The  acorn,  that  falls  to  the  ground,  corrupts, 
vegetates,  and  becomes  a  mighty  oak.  The  exam- 
ples which  have  been  noticed,  bear  a  great  analogy 
to  the  death,  burial,  and  resurrection  of  the  human 
body.  Still  it  should  be  remarked,  in  a  certain  re- 
spect there  is  a  difference.  They  are  all  effected 
by  the  power  of  God,  according  to  his  established 
laws  of  nature  ;  but  the  resurrection  will  be  the  ef- 
fect of  his  divine  power  exerted  beyond  any  such 
law,  or  stated  course  of  operation.  Let  these  ob- 
servations suffice  as  illustrations  of  the  present  sub- 
ject, derived  from  the  system  of  nature,  exhibited 
to  our  view  in  the  present  state  of  things. 

Let  us  attend  to  the  instruction  of  the  divine 
word,  more  particularly  in  regard  to  the  present 
subject. 

Job  thus  expresses  himself  with  the  fullest  assur- 
ance of  its  truth.  "  I  know  that  my  Redeemer  liv- 
eth,  and  that  he  shall  stand  at  the  latter  day  upon 
the  earth.  And  though  after  my  skin  worms  de- 
stroy this  body,  yet  in  my  flesh  shall  I  see  God  : 
Whom  I  shall  see  for  myself,  and  mine  eyes  shall 
behold  and  not  another,  though  my  reins  be  con- 
sumed within  me."  As  to  Job  himself,  though  his 
body  would  be  consumed  by  putrefaction,  yet  he 
should  be  raised  from  the  dead,  and  behold  his 
God  and  Saviour.  Him  he  should  certainly  behold 
for  himself,  not  only  as  the  object  of  mental  con- 


SERMON  XXVI.  347 

templation,  but  with  his  own  eyes  in  his  own  body 
raised  from  the  dead,  and  not  in  another. 

St.  Jolin  does  most  strikingly  describe  the  resur- 
rection and  future  state.  He  informs  us,  that  the 
time  was  approaching,  when  all  the  innumerable 
multitude  of  the  dead  would  hear  the  voice  of  the 
Son  of  God,  calling  them  to  arise  and  come  to  judg- 
ment. So  that  wheresoever  their  bodies  were  dis- 
persed and  turned  to  dust,  they  would  be  immedi- 
ately raised  up  and  come  forth,  either  to  life  or  to 
damnation,  according  as  their  works  had  been. 
Hear  his  eraphatical  declaration  :  "  Marvel  not ;  for 
the  hour  is  coming,  in  the  which  all  that  are  in  the 
grave  shall  hear  his  voice,  and  shall  come  forth  ; 
they  that  have  done  good,  unto  the  resurrection  of 
life  ;  and  they  that  have  done  evil,  unto  the  resur- 
rection of  damnation." 

The  apostle  Paul,  when  standing  before  Felix,  the 
governour  ofJudea,  fully  avows  the  doctrine  under 
consideration.  He  says,  "  This  I  confess  unto  thee  ; 
so  worsiiip  I  the  God  of  my  fathers,  believing  all 
things  which  are  written  in  the  law  and  in  the  pro- 
phets :  And  have  hope  toward  God,  which  they 
themselves  also  allowed,  that  there  shall  be  a  resur- 
rection of  the  dead,  both  of  the  just  and  unjust." 
The  Apostle  was  free  to  confess,  that  he  worship- 
ped the  God  of  his  fathers ;  that  he  believed  the 
doctrines  and  promises  both  of  the  law  and  the 
prophets,  concerning  the  Messiah  ;  and  that  he  ex- 
pected a  future  resurrection  of  both  the  just  and  the 
unjust,  as  the  Jews  in  general  allowed. 

Let  us  now  notice  the  aro^umentative  manner  of 
the  Apostle  in  his  address  to  the  Corinthians.  A 
small  portion  of  his  arguments  exhibits  various  con- 
siderations as  undeniable  proof  of  the  doctrine  of 
the  general  resurrection  of  the  dead. 

"  Now  if  Christ  be  preached,  that  he  rose  from 
the  dead,  how  say  some  among  you  that  there  is  no 
resurrection  of  the  dead?  But  if  there  be  no  resur- 
rection of  the  dead,  then  is  Christ  not  risen.     And 


348  SERMON  XXVI. 

if  Christ  be  not  risen,  then  is  our  preaching  vain, 
and  your  faith  is  also  vain.  Yea,  and  we  are  found 
false  witnesses  of  God;  because  we  have  testified 
of  God,  that  he  raised  up  Christ ;  whom  he  raised 
not  up,  if  so  be  that  the  dead  rise  not.  For  if  the 
dead  rise  not,  then  is  not  Christ  raised :  And  if 
Christ  be  not  raised,  your  faith  is  vain  ;  ye  are  yet 
in  your  sins.  Then  they  also  which  are  fallen  asleep 
in  Christ,  are  perished.  If  in  this  life  only,  we  have 
hope  in  Christ,  we  are  of  all  men  most  miserable. 
15ut  now  is  Christ  risen  from  the  dead,  and  become 
the  first  fruits  of  them  that  slept.  For  since  by  man 
came  death,  by  man  came  also  the  resurrection  of 
the  dead.  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive.  But  every  man  in  his  own 
order  ;  Christ  the  first  fruits  ;  afterwards  they  that 
are  Christ's  at  his  coming." 

This  chain  of  the  Apostle's  argument  is  highly 
interesting  and  most  conclusive.  Having  establish- 
ed the  fact  of  Christ's  resurrection,  from  that  fact 
he  shows  the  certainty  of  our  resurrection. 

And  let  me  remark,  that  identity  itself  makes  it 
necessary  that  our  mortal  bodies  should  be  raised. 
If  the  same  bodies  should  not  be  raised,  there  would 
in  reality  be  no  resurrection  ;  but  a  new  creation 
of  bodies.  Besides,  it  appears  fit  and  suitable,  that 
those  bodies  which  were  the  instruments  of  right- 
eousness or  unrighteousness,  should  be  raised  and 
made  the  partners  of  the  soul  in  happiness  or  mis- 
ery. And  though  the  bodies  which  will  be  raised, 
will  not  difier  from  what  they  now  are  in  regard  to 
their  substance,  yet  they  will  difier  exceedingly  in 
respect  to  their  qualities  and  attributes.  The  bodies 
of  the  righteous  and  wicked  will  have  a  momentous 
difference  in  one  point  of  view ;  for  of  them  that 
sleep  in  the  dust  of  the  earth,  they  shall  awake, 
some  to  everlasting  life,  and  some  to  shame  and  ev- 
erlasting contempt.  Then  whatever  strength  and 
immortality  shall  be  put  upon  the  bodies  of  the 
wicked,  they  will  only  serve  to  make  them  instru- 


SERMON    XXVI.  •     349 

ments  of  endless  pains.  But  St.  Paul,  in  the  words 
of  the  text  and  context,  is  describing  particularly  the 
glorious  change  that  shall  take  place  in  the  bodies 
of  tlie  saints,  when  they  shall  be  raised.  And  now 
this  part  of  the  subject  demands  our  attention. 

The  first  thing  to  be  noticed,  is  that  the  body  will 
be  raised  incorruptible.  "  It  is  sown  in  corruption, 
it  is  raised  in  incorruption." 

The  body,  asa  descendant  of  dying  Adam,  during 
its  mortal  state,  and  as  laid  in  the  grave,  is  sown  in 
corruption  :  it  tends  to  corruption  ;  and  after  death, 
it  is  speedily  wasted  and  decayed.  But  at  the  resur- 
rection, it  will  be  raised  in  incorruption,  without  any 
seeds  of  mortality,  disease,  or  decay  in  its  constitu- 
tion. One  of  the  most  striking  characteristicks  of 
the  imman  body  in  its  present  state,  is  its  universal 
tendency  to  decay.  This  tendency  appears,  and  often 
fatally,  in  its  earliest  existence,  and  at  every  suc- 
ceeding stage  of  its  progress.  It  is,  however,  most 
visible  and  affecting,  after  it  has  passed  the  middle 
yjoint  of  life.  Then  decay  arrests  it  in  many  forms, 
and  with  irresistible  power.  Then  the  limbs  gra- 
dually stiffen,  the  faculties  lose  their  vigour,  the 
strength  declines,  the  face  becomes  overspread  with 
wrinkles,  and  the  head  with  the  locks  of  age. 
Health,  at  the  same  time,  recedes  by  degrees,  even 
from  the  firmest  constitution.  Pains  multiply,  feeble- 
ness and  languor  lay  hold  on  the  whole  system  ;  and 
death  at  length  seizes  the  frame  as  his  prey,  and 
changes  it  to  corruption  and  dust.  As  it  is  appoint- 
ed unto  man  once  to  die,  so  from  the  cradle  to  the 
tomb,  he  is  constantly  liable  and  tending  to  his  dis- 
solution. 

But  a  mighty  and  glorious  difference  will  be  made 
in  our  nature,  when  the  body  revives  beyond  the 
grave.  All  the  evils  and  accidents  which  befal  it  in 
the  y)resent  world,  will  then  have  lost  their  power. 
Hunger,  thirst,  weakness,  declension,  death,  and 
corruption,  are  bounded  by  the  tomb.  The  grave  is 
their  everlasting  termination.  They  that  rise  to  the 


350  SERMON  XXVI. 

resurrection  of  life,  will  hunger  no  more,  neither 
thirst  any  more,  neither  shall  the  sun  light  on  them, 
nor  any  heat.  Firm,  enduring,  unassailable  by  dis- 
tress, and  proof  against  the  undermining  progress 
of  years,  they  will,  like  gold  tried  in  the  fire,  remain 
bright  and  indestructible,  through  the  endless  suc- 
cession of  ages. 

The  bodies  of  our  first  parents,  before  their  apos- 
tacy,  were  not  liable  to  disease  and  death.  Had 
they  not  sinned,  they  would  never  have  seen  cor- 
ruption. Their  food,  the  air,  the  tree  of  life,  and 
all  things  around  them,  would  then  have  tended 
only  to  preserve  their  animal  frames  from  destruc- 
tion. Still  their  bodies  would  have  been  flesh  and 
blood  for  ever;  unless  at  some  period  of  their  ex- 
istence, they  should  have  experienced  a  wonderful 
change.  But  the  human  body,  in  the  resurrection, 
will  be  far  more  refined  in  its  substance,  and  pos- 
sess attributes  far  superiour  to  what  it  did  even  in 
paradise.  Moreover,  the  region  of  its  everlasting 
destination  is  inconceivably  better  adapted  to  pre- 
vent decay  and  corruption,  and  to  promote  vigour 
and  incorruption,  than  were  the  salubrious  gales 
that  fanned  the  garden  of  Eden.  Both  the  nature 
and  condition  of  a  glorified  body,  become  its  eter- 
nal safeguards  from  the  diseases  and  infirmities  to 
which  our  mortal  frames  are  constantly  subject. 
Thus  its  very  attributes  and  situation  will  for  ever 
render  it  far  removed  from  dissolution ;  and  will 
serve  to  perpetuate,  for  eternal  ages,  its  highly  ex- 
alted nature  of  a  glorious  incorruption. 

2dly.  The  body  will  be  raised  immortal.  "  This 
corruptible  must  put  on  incorruption,  and  this  mor- 
tal must  put  on  immortality." 

The  terms  incorruptible  and  immortal,  in  various 
respects,  might  be  illustrated  as  synonimous  ex- 
pressions. But  although  their  import  in  general  is 
the  same,  still  there  is  a  sense  in  which  there  is  a 
diflTerence.  An  incorruptible  body,  although  it  can- 
not perish  by  decay  and  dissolution,  may,  notwith- 


SERMON  XXVI.  351 

standing,  be  annihilated.  An  immortal  body  will 
know  no  end,  either  from  its  own  weakness  or  from 
external  power.  Such  has  God  been  pleased  to  con- 
stitute the  bodies  of  his  children  beyond  the  grave. 
Death  to  them  shall  be  no  more.  In  defiance  of 
time,  and  superionr  to  injury,  the  body  will  live  with 
him  for  ever  and  ever. 

Hence,  though  incorruption  and  immortality  are 
attributes  so  nearly  allied  as  not  easily  to  be  sepa- 
rated in  tlicir  illustrations,  still  they  may  be  consi- 
dered only  as  kindred  attributes,  and  not  both  en- 
tirely the  same.  As  both  the  declaration  of  Heaven, 
and  the  circumstances  of  the  human  frame,  in  the 
present  state,  evince  the  mortality  of  the  body,  so 
both  the  will  of  God  and  the  attributes  of  a  g'lorified 
body,  will  secure  its  immortality.  As  the  soul  is 
destined  in  its  nature  and  by  divine  appointment  to 
immortality,  sain  the  resurrection  the  body  will  be- 
come immortal  as  the  soul.  And  as  in  the  present 
state  the  body  is  inevitably  corruptible  and  mortal, 
so  in  the  future  state  it  will  be  raised  to  put  on  in- 
corruption and  immortality. 

3dly.  The  body,  at  the  resurrection,  will  be  ar- 
rayed in  glory.  "  It  is  sown  in  dishonour,  it  is  rais- 
ed in  glory." 

To  have  these  animated,  useful  bodily  frames, 
become  lifeless  and  turn  to  corruption,  is  an  alfect- 
ing  consideration.  How  humiliating  the  thought, 
that  these  mechanically  organized  temples  of  our 
spirits,  should  be  changed  into  a  loathsome,  disar- 
ranged mass,  to  be  reduced  to  atoms  by  the  devour- 
ing worm  I  How  is  the  pride  of  man  laid  low,  and 
his  glory  departed,  when  I  he  king  of  terrours  con- 
signs his  body  to  the  grave  ! 

But  the  resurrection  announces  a  release  to  the 
degraded  captive  from  the  power  of  the  grim  tyrant, 
and  exclaims,  O  grave  !  where  is  thy  victory  ?  And 
now  let  us  notice  how  glorious  must  be  the  triumph 
to  the  dishonour.ed  prisoner.  But  for  this  we  must 
have  some  just  conception  of  the  greatness  of  the 


352  SERMON  XXVI. 

change  in  being  restored  to  liberty,  and  raised  to  a 
state  of  exaltation.  Says  the  Apostle  to  his  breth- 
ren, the  Philippians,  in  view  of  this  subject,  "  We 
look  for  the  Saviour,  the  Lord  Jesus  Christ;  who 
shall  change  our  vile  body,  that  it  may  be  fashioned 
like  unto  his  glorious  body,  according  to  the  power 
whereby  he  is  able  even  to  subdue  all  things  unto 
himself."  How  mysterious  and  wonderful  the 
change,  when  the  body  of  our  humiliation  will  be 
fashioned  anew ;  tliat  it  may  become  of  the  like  form 
with  the  glorified  body  of  the  Lord  Jesus ! 

On  the  mount  of  transfiguration,  Christ  appear- 
ed to  Peter,  James,  and  John,  in  his  glorious  body; 
and  then,  as  the  Evangelists  inform  us,  His  face  did 
shine  as  the  sun,  and  his  raiment  became  white  and 
glistering.  In  Revelation  we  have  a  more  ample 
exhibition  of  the  same  illustrious  object;  in  some 
repects  emblematical,  but  in  all  sublime  and  glori- 
ous beyond  a  parallel.  "  And  being  turned,  I  John, 
saw  seven  golden  candlesticks  ;  and  in  the  midst 
of  the  seven  candlesticks,  one  like  unto  the  Son  of 
Man,  clothed  with  a  garment  down  to  the  foot,  and 
girt  about  the  paps  with  a  golden  girdle.  His  head 
and  his  hairs  were  white  like  wool,  as  white  as  snow; 
and  his  eyes  were  as  a  flame  of  fire  ;  and  his  feet 
like  unto  fine  brass,  as  if  they  burned  in  a  furnace  ; 
and  his  voice  as  the  sound  of  many  waters.  And 
he  had  in  his  right  hand,  seven  stars;  and  out  of 
his  raouth  went  a  sharp  two-edged  sword,  and  his 
countenance  was  as  the  sun  shineth  in  his  strength." 
Of  the  supreme  splendour  of  this  appearance,  how 
high  must  our  conceptions  rise,  when  we  hear  St. 
John  subjoin,  And  when  I  saw  him,  I  fell  at  his  feet 
as  dead  !  In  the  wonderful  change  at  the  resurrec- 
tion, St.  Paul  observes,  there  shall  be  a  display  of 
energy;  that  is,  of  power  and  skill,  like  that  by 
which  Christ  subdues  all  things  unto  himself  What 
a  transformation  must  that  be  which  these  poor, 
frail,  perishable  bodies  will  experience  when  the 
full  import  of  this  prediction  shall  be  accomplished  ! 


SERMON  XXVI.  353 

How  exceedingly  is  such  a  change  to  be  desired  by 
beings  like  ourselves  ;  subject  as  we  are  to  pain  and 
disease,  decay  and  death  ! 

By  reason  of  sin  and  the  consequent  curse  de- 
nounced upon  man  during  life,  at  death,  and  in  the 
grave,  the  body  is  sown  in  dishonour.  Its  mortal 
existence  somewhat  resembles  the  state  of  a  con- 
demned criminal.  Various  sufferings  and  diseases 
are  the  forerunners  of  the  execution,  which  takes 
place  at  death,  with  much  ignominy.  And  the  pu- 
trid, wasting  state  of  a  dead  body,  is  very  dishon- 
ourable in  itself;  though  the  death  and  burial  of 
Christ  have  consecrated  the  grave  to  all  believers, 
and  his  resurrection  hath  assured  us  that  the  body 
shall  be  raised  in  glory.  But  how  honourable  will 
be  the  triumph  over  death  and  the  grave,  when  the 
body  will  be  rendered  most  beautiful  and  glorious, 
resembling  the  glorious  body  of  the  Lord  Jesus 
himself,  who  is  the  first-born  from  the  dead  ! 

In  addition  to  the  body  itself  being  raised  in  glory, 
the  divine  glories  with  which  it  will  be  constantly 
presented,  will  serve  to  render  its  appearance  still 
more  glorious.  This  was  the  effect  on  the  counte- 
nance of  Moses  in  beholding  the  glory  of  the  Lord 
on  mount  Sinai.  "  Moses  wist  not  that  the  skin  of 
his  face  shone,  while  he  talked  with  him.  But 
when  Aaron  and  all  the  childen  of  Israel  saw  Moses, 
behold  the  skin  of  his  face  shone,  and  they  were 
afraid  to  come  nigh  him.  And  till  Moses  had  done 
speaking  with  them,  he  put  a  veil  on  his  face."  As 
the  light  of  the  sun  causes  even  opaque  bodies  on 
which  it  shines,  to  appear  luminous,  so  the  special 
contemplation  of  the  divine  glory  caused  an  irradia- 
tion of  the  soul  of  Moses,  which  was  marvellously 
represented  to  the  people  by  this  external  bright- 
ness of  his  countenance.  And  though  he  was  not 
conscious  of  the  splendour  of  his  face,  yet  it  was  too 
resplendent  for  the  people  to  behold  ;  therefore  he 
covered  it  with  a  veil  when  he  spoke  to  them.  But 
if  a  temporary  view  of  the  feebler  displays  of  the 

45 


354  SERMON  XXVI. 

divine  glory  produces  such  a  lustre  in  the  counte- 
nance of  a  mortal,  what  must  be  the  effect  of  the  full 
glories  of  the  heavenly  world  upon  a  glorified  body  ! 

4thly.  The  body  will  be  raised  in  power.  "  It  is 
sown  in  weakness,  it  is  raised  in  power." 

In  the  future  world,  the  righteous  serve  God  day 
and  night  in  his  temple :  that  is,  they  serve  him  with- 
out cessation  or  rest ;  and  need,  of  course,  faculties 
fitted  to  the  performance  of  these  services ;  faculties, 
whose  vigour  the  magnitude  of  no  duty  shall  over- 
come, and  no  continuance  of  action  fatigue  or  im- 
pair. Originally  destined  for  an  existence  of  this 
nature,  the  powers  of  the  body  will  correspond  with 
the  activity  of  the  mind  ;  and  will  sustain  without 
injury,  defect,  or  decay,  every  undertaking  which  it 
is  required  to  achieve,  and  will  accomplish  every 
work  with  enjoyment  growing  out  of  its  exertions. 
Instead  of  its  being  exhausted  or  weakened,  it  seems 
evident  from  the  sacred  scriptures,  that  its  strength, 
as  well  as  its  other  attributes,  will,  like  those  of  the 
mind,  advance  towards  a  higher  and  higher  perfec- 
tion throughout  the  ages  of  eternity. 

We  are  constantly  reminded  that  our  mortal  bo- 
dies are  sown  in  weakness ;  for  our  manifold  infir- 
mities and  death,  in  which  they  terminate,  are  pe- 
culiar evidences  of  human  imbecihty.  And  the 
state  of  the  body  as  shrouded,  buried,  and  overrun 
by  the  most  hateful  worms,  shows  most  aftectingly 
how  little  all  the  power  and  abilities  of  men  can  do 
for  them.  But  the  body  of  a  believer  will  not  only 
be  raised  by  Almighty  power  ;  it  will  also  be  endu- 
ed with  a  power  of  which  we  have  no  conception, 
and  be  rendered  capable  of  such  motions,  and  of 
producing  such  effects,  as  surpass  whatever  we  have 
seen,  heard,  or  even  imagined.  It  was  the  unani- 
mous sentiment  of  the  patriarchs,  that  no  man  could 
see  God  and  live  ;  that  is,  that  no  mortal  could  en- 
dure the  full  exhibition  of  the  oiories  of  the  invisible 
world.  The  word  of  God  does  indeed  import,  that 
if  the  splendours  of  the  heavenly  state  were  exhibit- 


SERMON  XXVf.  355 

ed  to  our  view,  the  sight,  so  tronscendantly  glori- 
ous, whould  so  overwhelm  us  as  to  cause  t!ie  disso- 
lution of  soul  and  body-  With  what  strength,  then, 
must  glorified  bodies  be  endued,  unceasingly  to  be- 
hold the  full  displays  of  all  the  divine  glories  as 
they  shine  forth  in  the  kingdom  of  heaven  ! 

And  are  they  for  ever  and  ever  to  be  most  actively 
employed  in  the  service  of  God  without  weariness  or 
rest?  What  an  amazing  contrast,  compared  with 
our  weak,  perishable  bocJies  !  A  difference  as  vast 
as  that  of  a  natural  day,  when  contrasted  with  an 
eternal  day.  Our  mortal  frames  are  daily  so  accus- 
tomed to  fatigue,  and  to  the  necessity  of  rest,  that  we 
can  scarcely  conceive  it  possible  for  them  to  be  so 
changed  as  to  be  for  ever  freed  from  these,  and  in- 
vested with  a  power  which  is  never  weakened.  And 
with  what  immortal  vigour  must  they  be  endued,  to 
be  ever  awake  and  uninterruptedly  engaged  in  the 
manifold  service  of  God,  without  a  sensation  of 
weariness,  or  the  least  desire  of  cessation  from  their 
employments  !  Shall  eternal  ages,  indeed,  make  no 
impression  on  them  to  create  fatigue,  and  produce  a 
tendency  to  weakness"!  J\o  ;  eternity,  with  all  its 
growing  obligations  and  magnified  duties,  will  only 
serve  to  render  them  more  and  more  vigorous,  and 
perpetuate  their  attribute  of  power  with  continued 
increase  and  exaltation — power  eternally  rising 
higher  and  higher  in  vigour  and  glory. 

5thly.  The  body  will  at  the  resurrection  be  endu- 
ed with  great  activity. 

Various  arguments  might  be  adduced  to  establish 
this  proposition.  T3oth  the  perfection  and  the  em- 
ployments of  the  future  state  will  require  power  of 
action  the  most  consummate.  In  the  world  of  glory, 
all  is  life  and  activity  of  the  most  perfect  nature. 
No  wearisomeness  nor  inactivity  has  ever  been  per- 
mitted to  enter  the  abodes  of  the  blessed.  In  the 
present  state,  inaction  and  slothfulness  are  charac- 
teristicks  of  the  human  frame.  But  how  changed 
the  scene  in  the  resurrection,  when  the  human  body 


356  SERMON  XXVI. 

will  be  endued  with  the  attribute  of  perpetual  acti- 
vity and  vigilance  !  How  essential  to  a  mortal  body, 
are  constant  cessations  from  labour  and  periods 
of  rest,  that  it  may  be  enabled  to  perform  the  va- 
rious duties  of  life !  But  a  glorified  body  is  so 
constituted  as  to  be  for  ever  on  the  wing ;  unceas- 
ingly engaged  in  employments  which  demand  the 
highest  degree  of  attention  and  activity. 

The  Saviour  declares  concerning  the  righteous  in 
the  future  state,  that  they  are  as  the  angels  of  God 
in  heaven  ;  that  is,  possessing,  in  a  near  and  kindred 
degree,  the  attributes  which  they  possess.  Accord- 
ingly, in  the  fourth  cliapter  of  Revelation,  we  are 
taught  that  the  four-and-tvventy  elders,  the  represen- 
tatives of  the  ancient  and  modern  churches,  are 
placed  round  about  the  throne,  together  with  the 
Four  Living  ones,  the  representatives  of  the  angel- 
ick  host.  The  resemblance  here  exhibited,  is  such 
as  strongly  to  exemplify  this  declaration  of  Christ. 
Their  station  is  substantially  the  same ;  their  em- 
ployments the  same. 

The  activity  of  angels  is  disclosed  to  us  by  the 
sacred  canon  in  many  passages,  and  in  language  of 
the  greatest  force.  The  ninth  chapter  of  Daniel, 
particularly,  contains  in  relation  to  these  glorious 
intelligences,  a  remarkable  illustration  of  this  sub- 
ject. Here  we  are  told  that  Gabriel  received  a 
command  in  heaven,  while  Daniel  was  employed  in 
prayer,  to  interpret  his  vision ;  and  that  being 
caused  to  fly  swittly,  he  touched  Daniel  about  the 
time  of  the  evening  oblation.  The  activity  here 
declared,  is  plainly  superiour  both  to  conception  and 
calculation;  and  exceeds  that  of  the  sunbeams, 
beyond  any  proportion  perceptible  by  our  minds. 
Similar  to  tiiis  representation  will  be  the  activity  of 
the  righteous  in  the  future  world. 

In  our  pi'esent  state,  we  are  like  worms  of  the  dust, 
slowly  and  humbly  creeping  upon  the  earth  appoint- 
ed for  our  habitation.  With  how  much  exertion,  and 
with  what  slow  progress,  w^e  go  from  place  to  place  ! 
How  slufrffish  and  slow-motioned  are  we  mortals ! 


SERMON   XXVI.  357 

Still,  to  act,  is  the  end  of  all  rational  existence  ; 
and  to  act  at  pleasure,  the  necessary  concomitant 
of  happy  existence.  Like  Moses  and  Elias,  if  we 
obtain  a  part  in  the  first  resurrection,  we  may  here- 
after visit  distant  worlds  witli  incomparably  more 
ease,  than  we  can  now  pass  from  one  continent  to 
another,  and  find  the  ocean  of  space  by  which  they 
are  separated,  merely  means  of  illustrating  our  ac- 
tivity and  furnishing  delightful  opportunities  of  ex- 
patiating at  our  pleasure. 

Is  aH  heaven  unceasingly  active  ?  Do  all  the 
spirits  of  that  blessed  place,  glow  with  raptures  of 
divine  love  the  most  consummate'!  And  have  glori- 
fied bodies  a  nature  the  most  vigorous  1  Then  who 
can  conceive  how  great  and  glorious  will  be  their 
activity  during  the  countless  ages  of  eternity! 

6tldy.  Thebodyatthe  resurrectionwill, of  course, 
be  invested  with  the  character  of  endless  youth. 

The  forementioned  attributes  united,  establish  a 
complete  basis  to  form  this  delightful  characteris- 
tick.  The  remarks  which  have  been  already  made, 
tend  strongly  to  establish  the  truth  of  the  present 
proposition. 

For  illustration  let  me  observe,  that  the  angels 
who  appeared  to  Mary  and  the  Apostles  after  the 
resurrection  of  Christ,  were,  although  created  seve- 
ral thousand  years  before,  still  young  ;  and  were  re- 
garded by  them  at  first,  as  being  young  men.  On 
them,  duration  in  this  respect,  makes  no  impres- 
sion. Ages  roll  their  years  away,  and  leave  them  as 
they  found  them,  in  the  bloom  of  youth,  which  shall 
continue  for  ever.  Such  is  the  character  of  all  the 
people  of  God  beyond  the  grave. 

In  the  present  state,  old  age  comes  on  apace  with 
a  gloomy  train  of  infirmities.  Within  a  few  years, 
the  body  goes  bending  and  tottering  to  the  tomb. 
The  whole  frame  announces  that  time  is  encroach- 
ing to  prostrate  its  vigour,  beauty,  and  activity,  in 
the  dust.  But  how  glorious  the  contrast  of  the  hu- 
man body,  when  it  rises  in  the  morn  of  the  resur- 


358  SERMON   XXVI. 

rection  !  Vigour,  beauty,  and  eternal  youth,  then  tri- 
umph over  every  infirmity  of  time  and  old  age.  In- 
stead of  being  worn  out  with  years  and  rendered 
cumbersome,  duration  will  serve  to  invigorate  the 
bodies  of  the  righteous,  and  render  their  youth 
more  and  more  the  perfection  of  beauty.  The  place, 
the  company,  and  the  glorified  spirit,  will  excite  in- 
conceivable vivacity.  No  impression  or  sensation 
will  ever  mar  the  youthful  vigour  of  a  glorified  body, 
but  all  tilings  will  inspirit  and  advance  its  youth  to 
higher  degrees  of  perfection  for  ever  and  ever. 

7tbly.  The  body  raised,  will  be  a  spiritual 
body.  *'It  is  sown  a  natural  body,  it  is  raised  a  spiri- 
tual body." 

The  body  here  sown,  is  a  natural  or  animal  body  ; 
that  is,  it  resembles  the  bodies  of  animals  in  its 
original,  its  vt'ants,  appetites,  pains,  and  diseases  ; 
and  after  death,  turns  to  dust,  as  do  other  animal 
bodies.  But  hereafter  it  will  be  raised  a  spiritual 
body,  capable  of  the  spiritual  work,  worship,  and 
happiness  of  heaven.  Being  entirely  refined  from 
all  its  sensual  dross  and  low  desires,  it  needs  no 
more  food,  rest,  sleep,  or  recreation  ;  is  no  longer 
in  a  state  to  enjoy  animal  pleasures,  and  no  more  a 
hinderance  to  the  soul  in  its  holy  exercises.  There 
is  a  natural  body,  and  there  is  a  spiritual  body  ;  the 
one  suited  to  our  state  on  earth,  the  other  to  the 
heavenly  state. 

By  a  natural  or  animal  body,  is  intended  the 
present  body  of  man,  depending  for  its  continuance 
upon  the  principle  of  animal  life;  the  subject  of  in- 
numerable frailties,  and  making  a  regular  progress 
to  dissolution.  Of  a  spiritual  body,  it  is  not,  per- 
haps, in  our  power  to  form  an  adequate  conception. 
Some  have  supposed  it  to  be  a  body,  which,  having 
no  need  of  the  animal  functions,  was  preserved  in 
life  by  the  mere  inhabitation  of  the  mind.  Doubt- 
less, the  remarks  already  made,  have  pointed  out 
the  various  attributes  pertaining  to  a  spiritual  body. 

In  the  following  verses,  this  important  subject  is 
treated  in  a  fervent  and  sublime  strain.    After  de- 


SERMON   XXVI.  359 

daring  that  there  is  a  spiritual  body  as  well  as  an 
animal  one,  the  Apostle  illustrates  the  declaration 
by  observing,  that  the  first  Adam  was  made  a  living 
soul ;  the  last,  a  quickening  spirit.  That  the  first 
was  of  the  earth,  earthy  ;  the  second,  the  Lord  from 
heaven.  That  they  who  are  earthy,  are  like  the 
earthy  Adam  :  and  they  who  are  heavenly,  like  the 
heavenly  Adam.  And  that  as  we  have  borne  the 
image  of  the  earthy,  so  we  shall  also  bear  the  image 
of  the  heavenly.  This  quickening  energy  does  not 
relate  merely  to  the  souls  of  believers  ;  for  Christ 
will  also  quicken  their  mortal  bodies  by  his  Spirit, 
that  dwelleth  in  them  ;  and  this  is  what  is  here  prin- 
cipally intended.  Thus,  they  would  not  only  bear 
the  image  of  the  heavenly  Adam  in  their  souls,  but 
in  their  bodies  also,  which  would  be  raised  very  dif- 
ferent from  their  present  appearance  and  capacities, 
and  rendered  glorious.  We  are  next  informed,  that 
they  who  are  alive  at  the  sounding  of  the  last  trum- 
pet, must  necessarily  undergo  a  change  of  the  same 
nature  as  that  which  the  dead  will  experience,  and 
which  is  described  in  the  preceding  part  of  the 
chapter. 

Hence  we  may  see,  that  a  spiritual  body,  will  in 
its  nature  possess  powers  of  life  totally  superiour 
to  those  which  we  now  possess,  being  destined  to 
resemble,  in  this  respect,  the  quickening  Spirit 
whose  image  it  will  bear.  None  of  its  organs  will 
prove  temptations  to  sin,  as  in  the  present  world  ; 
but  all  of  them  will  be  wonderful  aids  to  holiness. 
The  sacred  scriptures  do  frequently  represent  this 
circumstance  as  an  essential  distinction  between 
that  which  is  natural  or  animal,  and  that  which  is 
spiritual. 

A  spiritual  body  will  also  possess  organs  of  per- 
ception and  enjoyment  of  a  far  higher  and  more  no- 
ble nature  than  those  with  which  we  are  now  fur- 
nished. Like  Moses  and  Elias,  the  glorified  man 
may  be  able,  without  danger  of  mistake,  to  direct 
his  way  from  the  highest  lieavens  to  the  distant  re- 


360  SERMON  XXVf. 

gions  of  the  universe.  The  attributes  of  the  body 
will  generally  so  resemble  those  of  the  mind,  as  to 
render  the  epithet  spiritual,  the  proper  description 
of  its  nature.  Like  the  mind,  it  may  inherently 
contain  the  principles  of  life  and  the  seeds  of  im- 
mortality. 

At  the  resurrection,  the  human  body  will  doubt- 
less, not  only  be  greatly  changed  as  to  the  quality  of 
its  substance,  but  also  in  regard  to  its  form.  There 
must  be  a  great  difference  as  it  respects  the  organs 
and  faculties  of  the  body.  Some  that  are  necessary 
in  the  present  state,  will  be  useless  in  the  future  ;  and 
probably  others,  then  become  essential,  will  be  sub- 
stituted. In  the  future  state,  there  will  be  no  pro- 
pagation of  the  human  species;  neither  will  there 
be  necessity  of  food,  as  in  the  present  state,  for  the 
support  of  the  body.  Hence,  wonderfully  changed 
must  be  the  faculties  and  form  of  a  spiritual  body. 

Perhaps  we  may  consider  the  peculiar  essence, 
or  particular  attribute  of  the  epithet  spiritual,  as 
the  climax  or  highest  perfection  of  a  glorified  body, 
in  relation  to  the  forementioned  qualities  and  attri- 
butes. It  is  that  which  will  render  in  the  highest 
degree  perfect,  the  attributes  of  incorruption,  im- 
mortality, glory,  power,  activity,  and  youth.  How 
much  it  will  be  assimilated  to  a  glorified  spirit  in  its 
nature,  employments,  and  enjoyments,  cannot  be 
determined.  No  doubt  its  spiritual  attribute  will 
be  that  refined  and  glorious  quality  which  will  be 
the  nearest  resemblance  of  those  exalted  beings 
that  compose  the  kingdom  of  glory.     Amen, 


SERMOIV  XXVII. 


THE  RESURRECTION  OF  THE  HUMAN  BODY,  AND  WONDER- 
FUIJ.Y  GLORIOUS  CHANGE, 


1  CORINTHIANS  XV.  53. 

This  corruptible  must  put  on  incorruption,  and  this  mortal 
must  put  on  immortality. 

The  (Jiscussion  of  the  preceding  subject,  suggests 
several  interesting  remarks. 

1st.  Objections  advanced  against  the  doctrine  of 
the  resurrection,  must  be  groundless. 

God  is  a  being  of  almighty  power,  consequently 
can  do  whatsoever  pleaseth  him.  He  has  created, 
or  given  positive  existence  ;  produced  something,  of 
which  there  was  nothing.  And  surely,  he  who  cre- 
ated the  world,  and  formed  human  bodies  out  of  the 
dust  of  the  ground,  is  able  to  raise  the  same,  when 
they  become  inanimate,  and  inspirit  them  with  su- 
periour  life  and  vigour.  It  is  not  a  difficult  work 
for  Omnipotence  to  form  lifeless,  scattered  particles 
of  matter,  into  an  organized  body,  endued  with  all 
the  glorious  attributes  of  immortality.  Is  anything 
too  hard  for  the  Almighty  ?  No  :  though  we  may 
greatly  err,  not  knowing  the  scriptures,  nor  the 
power  of  God. 

Although  we  cannot  determine  what  particular 
particles  are  necessary  to  constitute  the  same  body, 
yet  we  may  rest  assured  the  Lord  can,  and  that  he 
will  raise  those  which  are  essential.  We  do  not 
hesitate  to  say  we  have  now  the  same  bodies  which 
we  inhabited  in  childhood,  although  they  may  have 
but  few  of  those  numerical  particles.  And  though 
our  bodies  die  and  mingle  with  the  dust,  yet  the 
omniscient  and  omnipotent  God  can  determine  with 

46 


303  SERMON  XXVII. 

absolute  certainty  what  particles  and  peculiarities 
constitute  the  basis  and  essence  of  identity,  and 
from  their  inherent  qualities  will  form  a  regular, 
glorified  body. 

We  are  not  capable  of  distinguishing  bodies  by 
the  particles  of  which  they  are  composed,  but  by 
figure,  isize,  and  features  ;  and  when  our  bodies  shall 
be  raised  at  the  last  day,  we  shall  undoubtedly  be 
conscious  that  they  are  the  same  bodies  we  inhabit- 
ed while  liere  on  earth.  And  though  this  doctrine  be 
mysterious,  far  above  our  comprehension,  still  this  is 
no  objection  against  its  being  a  divine  truth.  The 
philosophy  of  the  vegetation  and  growth  of  plants 
and  trees,  is  as  really  incomprehensible  to  us,  as  the 
doctrine  of  the  resurrection.  When  grain  is  com- 
mitted to  the  earth,  we  cannot  comprehend  how  the 
stalk  shoots  up  and  produces  grain  ;  but  we  are 
confident  that  seeds  thus  committed,  die,  vegetate, 
and  bring  forth  their  own  kind  in  abundance.  Now, 
who  is  the  man  that  can  tell  whether  all,  or  a  part, 
ov  whether  any  of  the  essential  particles  of  the  grain 
^own,  compose  that  which  is  reaped  I 

All  objections  against  the  doctrine  of  the  resur- 
rection are  unreasonable.  Its  denial  is  an  article  of 
infidelity.  The  Saducees  denied  and  opposed  it; 
though  the  Apostles  were  its  strenuous  advocates. 
At  this  day,  some  deny  it ;  while  others  are  earnestly 
contending  and  proving  from  the  scriptures,  that 
there  will  be  a  resurrection  of  the  dead  both  of  the 
just  and  unjust,  Some  affirm  that  it  is  not  neces- 
sary for  the  bodies  of  the  dead  to  be  raised,  as  the 
soul  is  the  prime  agent  both  of  the  righteous  and 
wicked.  Hence,  they  imagine  other  bodies  or  forms, 
may  as  well  be  prepared  for  the  everlasting  dwell- 
ing of  the  soul.  J>ut  such  a  supposition  is  contra- 
ry to  both  reason  and  divine  revelation. 

^dly.  Christianity  unfolds  the  most  consistent 
^system  of  religion. 

The  doctrine  of  the  resurrection  exhibits  an  im- 
portant specimen  of  the  consistency  of  divine  reve- 


SERMON  XXVlf.  363 

lation,  in  view  of  the  different  parts  of  this  great 
system.  The  gospel  every  where  discloses  to  us 
illustrious  things  concerning  the  future  happiness 
and  glory  of  the  mind  ;  and  at  the  same  time,  teach- 
es us  that  it  will  be  re-united  to  the  body  in  the  fu- 
ture world.  The  least  reflection,  however,  will  con- 
vince us  that  such  bodies  as  we  now  possess,  must 
be  very  unsuitable  mansions  for  minds  destined  to 
be  thus  glorious  and  happy.  The  mind  is  prepared 
for  an  elegant  mansion.  Such  a  body  as  our  mortal 
frame,  could  only  become  its  prison.  The  resur- 
rection that  divine  light  discovers  to  us,  that  the 
body  shall  be  fitted  to  become  the  habitation  of  a 
sanctified  and  immortal  mind,  and  prove  to  it  a  most 
useful  and  delightful  companion  throughout  eterni- 
ty. Here  we  learn,  that  the  body  will  be  suited  to 
all  the  perceptions,  employments,  and  glories  of  the 
mind  ;  and  that  the  soul  in  the  possession  of  this 
residence,  will  become  more  exalted  and  blessed. 
Thus  this  part  of  the  Christian  system  is  exactly 
proportioned  to  the  rest,  and  strongly  illustrative  of 
the  wisdom  and  goodness  of  its  Author. 

3dly.  The  doctrine  of  the  resurrection  is  a  doc- 
trine of  revelation  only. 

To  the  standard  of  divine  truth  we  must  bring  our 
sentiments  in  relation  to  this  subject,  to  determine 
whether  they  be  correct  or  not.  Of  this  doctrine, 
not  a  trace  can  be  found  in  all  the  investigatious  of 
philosophy.  It  must,  indeed,  be  acknowledged  to 
lie  beyond  the  reach  of  reason ;  and  in  its  very  nature, 
to  be  hidden  from  the  most  scrutinizing  inquiry. 
The  resurrection  itself  is  an  event  depending  abso- 
lutely on  the  will,  as  well  as  on  the  power,  of  God  ; 
and  what  he  will  choose  to  do  with  respect  to  this 
subject,  no  being  but  himself  can  determine. 

Yet  no  doctrine  devised  by  philosophy  concerning 
man,  is  so  sublime,  so  delightful,  or  so  fitted  to  fur- 
nish consolation  and  hope  to  beings  whose  life  in 
this  world  is  but  a  moment,  and  whose  end  is  the 
grave.  All  who  have  gone  before  him,  have  pointed 


364  SERMON  XXVIL 

their  feet  to  its  silent  chambers  ;  and  not  one  of  them 
returned,  to  announce  that  an  opening  has  been  dis- 
covered from  their  dreary  residence,  to  some  other 
more  lightsome  and  more  desirable  region.  No 
lamp  illumines  the  midnight  within.  In  absolute  de- 
spair, he  calls  upon  philosophy  to  cheer  his  droop- 
ing mind  ;  but  he  calls  in  vain.  She  has  no  consola- 
tions for  herself ;  and  can  therefore  administer  none 
to  him.  Here,  she  coldly  and  sullenly  cries,  is  the 
end  of  man  !  From  nothing  he  sprang  ;  to  nothing 
he  returns.  All  that  remains  of  him  is  dust,  which 
here  is  mingled  for  ever  with  its  native  earth. 

At  this  sullen  moment  of  despair.  Revelation  ap- 
proaches, and  with  a  command  at  once  awful  and 
delightful,  exclaims — Lazarus,  come  forth  !  We 
shall  not  all  sleep;  but  we  shall  be  changed,  in  a 
moment,  in  the  twinkling  of  an  eye  ;  for  the  trumpet 
shall  sound,  and  the  dead  shall  be  raised  incorrup- 
tible. For  the  Lord  himself  shall  descend  from  hea- 
ven with  a  shout,  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God  ;  and  the  dead  in  Christ 
shall  rise  first.  Divine  revelation  alone  avers,  that 
at  the  end  of  time,  immediately  preceding  the  gene- 
ral judgment,  all  that  shall  then  be  on  the  earth  or 
in  their  graves,  shall  come  forth;  and  every  soul 
and  body  of  the  whole  human  family  be  summoned 
before  the  judgment-seat  of  Christ. 

4thly.  Wisdom  admonishes  to  a  preparation  for 
the  future  well-being  of  the  body. 

The  human  frame,  in  view  of  the  distinction  to 
which  it  is  entitled  beyond  the  grave,  is  of  incalcu- 
lable value ;  then  let  none  of  its  members  serve  as 
instruments  of  unrighteousness  unto  iniquity,  but  of 
righteousness  unto  holiness.  Let  not  our  concern 
be  to  make  provision  for  the  lusts  of  the  flesh  ;  but 
for  the  v/onderful  attributes  of  a  glorified  body. 
Let  not  the  temporal,  but  the  eternal  welfare  of 
these  frail  tabernacles  be  motives  to  direct  our  ways. 
Let  them  not  be  degraded  by  any  base  deed  ;  but 
let  us  so  lovejr  nourish,  and  cherish  them,  that  we 


SERMON  XXVII.  365 

shall,  with  the  most  effectual  care,  secure  their  re- 
vival to  all  that  distinction  and  enjoyment  which  a 
blessed  resurrection  gloriously  proffers. 

5thly.  We  are  encouraged  to  entertain  the  highest 
apprehensions  concerning  the  future  glory  of  the 
mind. 

If  the  resurrection  will  produce  such  great  and 
delightful  things  for  the  inferiour  nature,  what  must 
we  suppose  will  be  the  future  allotments  of  the 
mind,  in  its  nature  imperishable  and  eternal  ?  The 
utmost  efforts  of  human  imagination  cannot  equal 
the  future  glory  of  the  body,  as  revealed  in  the 
word  of  God.  How  exceedingly  abundant,  then, 
above  all  that  we  are  able  to  ask  or  think,  will  the 
mind  be  exalted,  adorned,  and  enraptured,  by  Him 
whose  glory  and  delight  is  to  bless,  and  who  has 
already  enstamped  it  with  his  own  glorious  image  ! 
In  the  world  of  glory,  the  mind,  united  to  a  spirit- 
ual body,  will  perceive  more  clearly,  enjoy  more 
exquisitely,  and  act  more  gloriously,  than  it  would 
do  if  disembodied.  This  subject  may  not  only  be 
improved  by  way  of  inference,  to  show  that  the 
souls  of  the  righteous  will  be  hereafter  completely 
blessed,  bufcincomparably,  inconceivably  glorious.* 

6thly.  This  subject  is  no  ground  of  comfort,  but 
of  alarm  to  the  ungodly  and  impenitent. 

Terrible  thought  to  all  unrighteous,  unbelieving 
sinners,  that  at  the  resurrection,  the  bodies  of  all 
the  unjust  will  come  forth  from  their  graves,  like 
guilty  prisoners  and  condemned  criminals,  to  be  a 
source  of  additional  woes  to  the  soul  for  ever  and 
ever  !  Has  the  Lord  given  some  of  you,  my  hearers, 
liealthful  and  active  frames  ?  and  do  you  dote  upon 
their  vigour  and  beauty  1  Does  the  framer  of  your 
bodies  call  upon  you  to  employ  them  in  his  service  ? 
and  have  you  never  bowed  the  knee,  nor  turned  your 
eyes,  nor  extended  your  hands  towards  heaven  in 
prayer  ?     Do  you  say  your  tongues  are  your  own  I 

•■'The  chief  pint  of  this  discourse  is  selected  from  Dr.  Dwiglil's  Sermons, 


366  SERMON  XXVII. 

And  are  your  hearts  so  filled  with  self-importanceV 
that  you  scorn  to  use  your  lips  as  suppliants,  in  ad- 
dressing the  throne  of  divine  grace  for  mercy,  and 
pleading  earnestly  for  the  pardon  of  your  sins^  Does 
the  blessed  Redeemer  admonish  you  to  seek  first  the 
kingdom  of  God  and  his  righteousness  ?  and  do  you 
make  it  your  main  concern  to  ornament  the  body, 
accounting  its  pleasures  as  your  chief  joy  ?  Alas! 
what  folly  and  madness,  so  to  think  and  act,  as  most 
fatally  to  ruin  both  the  body,  and  your  immortal 
souls!  Notwithstanding  all  your  care  and  indul- 
gence of  your  mortal  frames,  if  you  die  in  impeni- 
tence, they  will  be  raised  to  shame  and  everlasting' 
contempt.  If  they  come  forth  with  the  attributes 
of  incorruption,  strength,  and  activity,  how  will  they 
express  with  awful  horrour,  the  direful  passions  and 
torments  of  your  wretched  existence  !  They  will 
not  lessen  but  augment  your  intolerable,  eternal 
pains. 

Doleful  reflection  !  to  endure  the  curses  of  the 
God  of  heaven  in  your  souls  and  bodies  for  ever 
and  ever,  without  any  mixture  of  mercy !  Those 
bodies  which  a|)pear  in  the  house  of  God,  in  the 
time  of  his  solemn  worship,  in  a  careless  and  in- 
decent manner,  will  be  far  from  levity  when  sum- 
moned to  the  judgment.  The  wicked  will  be  filled 
with  horrour,  when  their  eyes  shall  behold  the  Lord 
Jesus  revealed  from  heaven  with  his  mighty  angels, 
in  flaming  fire  taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gospel  of  our  Lord 
Jesus  Christ.  Those  ears  that  now  listen  to  the 
enchanting  sounds  of  temptation  with  eagerness 
and  delight,  and  hear  the  inviting  calls  of  the  gos- 
pel with  indifference  and  disgust,  will  be  everlast- 
ing inlets  of  anguish  to  the  soul.  How  will  both 
the  soul  and  body  of  every  Christless  sinner  be 
overwhelmed  with  agony  and  seized  with  eternal 
consternation,  when  their  final  sentence,  Depart 
from  me,  ye  cursed,  shall  be  pronounced  !  Let 
me  remark,  that  as  glorious  and  delightful  as  the 


SERMON  XXVI.  367 

Ailoctrine  of  the  resurrection  is  to  saints,  so  inglori- 
ous and  dreadful  must  it  be  to  sinners. 

7thly.  This  subject  is  precious  and  profitable  to 
saints. 

By  living  a  few  years  in  these  animal  bodies,  we 
naturally  become  attached  to  them  ;  and  it  is  af- 
fecting to  think  they  must  shortly  decay,  become 
putrefaction,  and  a  mass  of  vile  dust.  With  se- 
cret disgust,  and  painful  sensations,  our  minds  turn 
from  the  thought. 

But  in  joyful  contemplation,  the  believer  with  an 
eye  of  faith,  can  look  beyond  the  grave  to  the  resur- 
rection, which  will  cause  an  amazing  and  glorious 
exchange.  Is  such  a  one  afflicted  with  bodily  in- 
firmities, pained  with  acute  diseases  ?  Do  any  bear 
a  weak,  decaying  body,  which  retards  them  in  their 
journey  towards  the  heavenly  Canaan  1  Let  such 
take  courage,  and  not  despond.  Be  comforted  and 
strengthened  ;  for  in  the  resurrection  God  shall 
wipe  away  all  tears  from  your  eyes,  and  there  shall 
be  no  more  death,  neither  sorrow,  nor  crying  ;  nei- 
ther shall  there  be  any  more  pain.  Yes,  your  light 
and  temporary  afflictions  will  shortly  be  exchanged 
for  an  eternal  and  inconceivable  weight  of  glory. 

They  who  have  lost  near  and  dear  pious  relatives 
and  friends,  may  receive  consolation  in  the  view  of 
this  subject.  Have  some  of  you,  my  hearers,  seen 
the  eyes  of  such,  which  once  sparkled  with  life  and 
beauty,  rolled  in  death ;  that  tongue,  which  once 
instructed  and  encouraged,  sealed  in  solemn  silence; 
and  the  whole  frame  a  lifeless  corpse,  turning  to  the 
food  of  worms  ]  Console  yourselves.  At  the  resur- 
rection, their  bodies  will  be  rendered  incorruptible, 
glorious,  spiritual  bodies,  fashioned  like  unto  Christ's 
own  glorious  body.  Then  let  divine  light  illumine 
your  understandings.  Let  heavenly  rays  beam  with 
consolation  upon  your  souls. 

Christian  friends,  O!  frequently  contemplate  the 
wonderful,  the  delightful,  and  glorious  change  your 
frail,   decaying  tabernacles  will  experience  in  the 


368  SERMON   XXVII. 

morn  of  the  resurrection.  Extend  your  thoughts  a 
little  forward,  what  divine  and  blessed  realities  are 
presented !  Shortly  the  trump  of  God  will  pro- 
claim, Awake,  ye  dead,  and  come  to  judgment. 
That  is  the  all-powerful  voice,  whicli  will  refine  and 
purify  the  sleeping  dust  of  every  believer,  and 
change  it  into  all  the  attributes  of  a  spiritual  and 
immortal  body.  What  a  glorious  morn  will  burst 
upon  your  sight,  when  the  archangel  shall  sum- 
mon you  to  come  forth  to  nil  the  excellence  and 
blessedness  of  the  endless  day  of  your  God !  And 
shall  not  the  prospect  of  the  glories  of  the  heaven- 
ly world  inspire  you  with  Christian  fortitude,  under 
the  trials  of  your  pilgrimage  state  ?  It  is  your  pri- 
vilege to  be  profited  here  below,  in  the  view  of  the 
precious,  extatick  truths  flowing  from  this  subject. 
Yet  a  little  while,  and  you  will  mount  triumpliing 
on  the  celestial  wings  of  a  glorified  body,  soaring 
for  ever  higher  in  degrees  of  perfection  ;  and  with 
seraphick  love,  shouting  God's  praises  in  endless 
day.     Amen. 


SERMON  XXVIII. 


MINISTERS  OF  THE  GOSPEL  ENCOURAGED  TO  HOLD  FORTH 
VARIETY,  AS  A  PROMINENT  TRAIT  IN  THEIR  PUBLICK  DIS- 
COURSES. 


MATTHEW  Xin.  52. 

Every  scribe  which  is  instructed  unto  the  kingdom  of  heaven^ 
is  like  unto  a  man  that  is  a  householder,  which  bringeth 
forth  out  of  his  treasure,  things  new  and  old. 

These  words  the  Saviour  addressed  to  his  disciples 
immediately  after  the  delivery  of  a  number  of  im- 
portant parables.  While  apart  from  the  multitude, 
he  demanded  whether  they  understood  the  things  he 
Iiad  related.  They  readily  answered  in  the  affirma- 
tive, though  perhaps  too  confidently.  Christ,  how- 
ever, did  not  administer  rebuke;  but  his  answer 
tended  to  show  the  importance  of  their  being  skilled 
in  the  mysteries  of  the  kingdom  of  God.  Jesus 
saith  unto  them,  Have  ye  understood  all  these 
things  ?  They  say  unto  him,  Yea,  Lord  :  Then  said 
he  unto  them — ''  Therefore,  every  scribe  which  is 
instructed  unto  the  kingdom  of  heaven,  is  like  unto 
a  man  that  is  a  householder,  which  bringeth  forth 
out  of  his  treasure,  things  new  and  old." 

Let  us  attend  to  a  brief  exposition  of  these  words. 
The  scribes  were  at  this  time  the  teachers  of  the 
Jews,  under  the  Jewish  dispensation  ;  and  the  Apos- 
tles, with  their  successors  in  the  ministry,  were  to 
be  the  teachers  of  the  Gentiles,  under  the  Christian 
dispensation.  Every  one  of  them,  therefore,  ought 
to  be  a  scribe  well  instructed  in  all  things  pertain- 
ing to  the  kingdom  of  heaven.  This  the  Saviour 
represented  under  the  similitude  of  a  householder, 
who  has  to  provide  for  a  large  family.  Such  a  one 
will  take  care  to  have  a  stock  of  provisions  on  hand 

47 


370  SERMON  XXVIII. 

for  their  supply,  to  which  he  will  be  continually  add- 
ing those  things  which  he  judges  needful  or  useful. 
Thus  the  people-would  depend  on  the  Apostles,  and 
other  ministers  of  Christ,  as  stewards  of  the  myste- 
ries of  God,  who  were  appointed  to  dispense  to  them 
the  bread  of  life.  They  should,  therefore,  carefully 
treasure  up  in  their  understanding  and  heart,  what 
they  had  learned  ;  and  add  to  their  fund  of  know- 
ledge continually,  by  deriving  fresh  instruction  from 
what  they  see,  hear,  and  experience.  Then  they 
would  be  able  to  bring  forth  old  truth,  with  new  ob- 
servations, illustrations,  and  exhortations  ;  and  to 
lead  the  people  forward  in  knowledge,  as  they  made 
progress  themselves.  In  accordance  with  these  re- 
marks, the  apostle  Paul  addresses  his  Corinthian 
brethren  in  the  following  terms  :  "  Let  a  man  so 
account  of  us,  as  of  the  ministers  of  Christ,  and 
stewards  of  the  mysteries  of  God."  Moreover,  it  is 
required  in  stewards,  that  a  man  be  found  faithful. 
Thus  we  are  reminded,  that  they  ought  to  be  dili- 
gent, who  have  not  only  to  be  wise  for  themselves, 
but  to  dispense  the  wisdom  of  God  to  others. 

These  introductory  observations  serve  to  show 
that  by  the  term  scribe,  is  to  be  understood  a  minister 
of  the  gospel.  But  to  be  qualified  for  this  important 
office,  a  man  must  be  taught  of  God,  by  having  his 
heart  renewed  by  his  Holy  Spirit,  and  his  under- 
standing richly  stored  with  the  rnanifold  truths  of 
divine  revelation.  Such  a  one  will  bring  forth  from 
his  extensive  store  of  knowledge,  things  both  new 
and  old,  to  the  people  of  his  stewardship.  One 
great  object  in  his  studies  and  researches  will  be 
to  have  variety  in  his  instructions. 

In  the  prosecution  of  the  present  subject,  my  de- 
sign is  to  exhibit  some  of  the  encouragements,  and 
show  how  important  it  is  that  ministers  of  the  gos- 
pel hol*^!  forth  variety  as  a  prominent  trait  in  their 
publick  discourses.  But  'vhile  at  the  threshold,  let 
me  remark,  that  lam  not  presuming  to  give  direc- 
tions to  those  men  v/hose  eminent  piety,  experience, 
profound  erudition,  or  elevated  stations,  have  ren- 


SERMON  XXVm.  371 

dered  them  highly  venerable.  Let  me  freely  confess, 
as  it  respects  my  own  character  as  a  sinner,  or  as  to 
my  Christian  walk,  I  feel  myself  the  least  worthy 
of  the  ministerial  office.  Notwithstanding,  an  humble 
hope  is  entertained  tliat  the  present  discourse  will 
prove  profitable  to  both  saints  and  sinners,  and 
even  to  some  in  the  gospel  ministry. 

Then  may  I  not  waive  tiie  point  in  view  ;  but  re- 
mark, that  the  kingdom  of  God  is  sufficiently  large  to 
produce  materials. for  subjects  new  as  well  as  old, 
for  the  longest  period  of  our  mortal  existence. 

The  field  of  theology  is  as  vast  as  the  works  of 
creation,  providence,  and  redemption,  which  God 
has  made  known  to  man;  and  ideas  and  motives 
may  be  presented  as  varied  and  interesting  as  can 
be  drawn  from  all  the  realities  of  heaven,  earth,  and 
hell.  The  Lord  has  not  limited  those  who  are  called 
to  preach  his  word,  as  it  respects  means  of  know- 
ledge and  excellent  attainments  ;  but  he  has  made 
rich  provision,  and  given  ample  scope  for  the  con- 
tinued enlargement  of  all  the  human  faculties,  and 
the  improvement  of  ministerial  talents.  As  their 
station  is  an  elevated  and  important  one,  which 
must  be  supported  by  a  rich  treasure  and  increasing 
revenue,  so  an  extensive,  an  unbounded  field,  is 
furnished  to  yield  copious  and  permanent  supplies. 
And  if  any  are  straitened,  it  cannot  be  for  the  want 
of  means  and  diversity  of  objects  ;  but  because  they 
will  not  arise  to  take  an  extensive  view  of  the 
kingdom  of  God. 

It  is  sometimes  observeil,  that  ministers  of  the 
gospel  should  be  dismissed  from  the  people  of  their 
charge,  to  take  the  oversight  of  some  other  congre- 
gation ;  and  the  reason  assigned  is  expediency  ;  as 
though  they  had  exhausted  the  fund  of  theology,  of 
mental  instruction,  and  Christian  edification.  Six 
or  ten  years  at  most,  are  deemed  the  extent,  that 
one  man  should  continue  steadily  as  the  pastor  of 
any  church.  But  why  ?  Are  there  not  a  sufiicient 
variety  of  interesting  texts,  in  both  the  Old  and 
New  Testaments  1     Or  has  not  the  Lord  provided 


372  SERMON  XXVIII. 

resources  manifold  to  that  extent  that  they  can  be 
illustrated  with  variety  of  manner,  of  observations, 
of  similitudes,    and  with  a  newness   of  interest  ? 
Surely  in  these  there  can  be  no  lack,  no  ueuciciicy. 
A  steivard  may  not  be  devoted  to  the  interest  of  his 
master  ;  and  hence,  come  short  of  accomplishing 
his  work  ;  notwitlistariding,  for  his  delinquency  he 
is  to  be  blamed.  But  if  he  be  really  unable  to  give 
himself  wholly  to  his  work,  he  is  entitled  to  pity  and 
compassion.     The  probable  reason,  however,  why 
there  is  a  want  of  variety  in  the  sermons  of  many, 
is  that  they  have  viewed  the  study  of  theology  as  a 
science  of  a  very  limited  range.  They  do  not  take  an 
extensive  survey  of  that  wide  and  divine  field  which 
is  presented  before  them.     They  do  not  well  consi- 
der how  intimately  connected  is  the  economy  of  na- 
ture with  the  economy  of  redemption  ;  and  that  it  is 
the  same  God,  that  contrived  the  system  of  nature, 
who  is  also  the  author  of  eternal  salvation  to  all  that 
love  and  serve  him.   But  it  is  unquestionably  unbe- 
coming for  a  divine,  or  for  any  man,  to  overlook  or 
to  undervalue  any  of  the  modes  by  which  the  Divine 
Being  is  pleased  to  make  known  his  nature  and 
perfections  to  mankind. 

If  we  consider  the  system,  or  study  of  theology  in 
its  most  extensive  sense,  in  its  relations  to  the  Su- 
preme Being,  to  his  past  and  present  dispensations 
of  the  human  race,  to  the  present  circumstances  and 
future  destiny  of  man,  and  to  the  physical  and  moral 
condition  of  all  the  sentient  and  intelligent  beings 
of  which  we  have  any  intimation,  we  must  view  it  as 
the  most  varied  and  comprehensive  of  all  the  sci- 
ences; as  it  embraces  within  its  compass  all  the 
other  departments  of  useful  knowledge  both  human 
and  divine.  All  the  moral  arts  and  sciences  may 
be  considered  as  haviui:!'  a  direct  bearinjif  on  theolo- 
gyas  the  grand  central  point  ;  and  as  having  a  cer- 
tain tendency  to  promote  its  important  objects. 
Religion,  rightly  understood,  never  disdains  to  de- 
rive her  supports  and  illustrations  from  the  resour- 
ces of  science,  and  the  system  of  nature  ;  for  the  in- 


SERMON  XXVIII.  373 

vestigations  of  philosophy  into  its  economy,  are  only 
inquiries  into  the  plans  and  operations  of  Deity. 
Moral  philosophy,  especially,  ought  always  to  con- 
sider it  as  her  highest  honour  to  walk  as  a  hand- 
maid in  the  train  of  that  religion,  which  points  out 
the  path  to  eternal  bliss.  And  it  should  not  be  con- 
sidered as  in  opposition  to  true  religion,  nor  in  hos- 
tile array  to  vital  piety;  for  philosophy  and  religion 
should  march  hand  in  hand  to  the  portals  of  im- 
mortality.    Geography  and   geology,   history  and 
chronology,   anatomy   and  physiology,  astronomy 
and  philosophy,  do  all  come  within  the  province  of 
the  divine  ;  for  scriptural  facts  may  be  the  more  ex- 
tensively  illustrated   by  the  aid   of  those  arts  and 
sciences,  which  serve  to  elucidate  the  works  of  God, 
exhibited  in  the  system  of  nature.     These  subjects 
are  highly  favourable  to  the  promotion  of  the  im- 
portant objects  of  religion,  and  they  present  mate- 
rials, that  ministers  of  the  gospel  may  be  neither 
barren,  nor  unfruitful  ;  but  always  abounding  in  the 
work  of  the  Lord,  by  bringing  forth  from  their  mani- 
fold and  increasino- treasure,  thinofs  both  new  and  old. 
2dly.   Ministers  of  the  gospel  may  be  encouraged 
to  introduce  variety  in  their  religious  instructions, 
from  the  consideration  that  it  is  so  well  calculated 
to  excite  and  interest  the  attention  of  their  hearers. 
They  are  called  to  address  intelligent  beings,  whe- 
ther saints  or  sinners,  who  have  capacities  capable 
of  enlargement  and  of  o-reat  attainments.    And  the 
Lord  has  endued  them  with  such  active  principles  in 
the  very  constitution  of  their  natures,  as  are  most 
readily  excited  by  new  subjects.  The  experience  of 
every  age,   and  tlie  observations  of  every  class  of 
men,   bear  testimony  to  this  fact,  that  novelty  and 
variety  are  highly  requisite  to  arouse  the  attention, 
not  only  of  the  more  ignorant,  but  even  of  the  more 
intelligent  part  of  mankind,  and  to  excite  them  to 
make  progress  in  the  path  of  moral  and  intellectual 
improvement.  The  principle  of  curiosity,  which  ap- 
pears at  a  very  early  period  of  life,  and  v/hich  the  va- 
riegated scenery  and  novel  objects  of  nature  tend  to 


374  SERMON  XXVIIf. 

stimulate  and  to  gratify,  instead  of  being  depressed 
and  decried  as  it  relates  to  the  things  of  religion, 
ought  to  be  encouraged  and  cultivated  in  the  minds 
both  of  the  old  and  the  young.  It  is  a  principle 
which  God  himself  has  implanted  in  our  natures  for 
wise  and  important  purposes,  and  requires  only  to  be 
chastened  and  directed  in  a  proper  channel,  so  as  to 
become  one  of  the  most  powerful  auxiliaries  in  the 
cause  of  religion,  and  of  moral  and  intellectual  im- 
provement. To  gratify  this  principle,  and  to  increase 
its  activity,  the  Creator  has  adorned  our  globe  with 
a  combination  of  beauties  and  sublimities,  strewed 
in  endless  variety  over  all  its  different  recfions.  And 
as  the  system  of  nature,  in  all  its  parts,  presents  a 
boundless  variety  of  scenery  to  arouse  the  attention 
and  to  gratify  the  desire  for  novelty,  so  the  revelation 
of  God  contained  in  the  sacred  records,  displays  a 
diversified  combination  of  the  most  sublime  and  in- 
teresting subjects  and  events.  And  as  the  scenes 
of  nature  and  those  of  revelation  are  thus  wonder- 
fully diversified,  to  excite  tiie  attention  of  intelligent 
beings,  ai,id  to  gratify  the  desire  for  variety,  so  we 
have  every  reason  to  believe  that  the  scenes,  objects, 
and  dispensations  which  will  be  displayed  in  the 
heavenly  world,  will  be  incomparably  more  grand 
and  diversified.  When  we  consider  the  immensity  of 
God's.universal  kingdom,  and  the  numerous  systems, 
and  worlds,  and  beings,  comprehended  within  its  vast 
expanse  ;  and  that  the  energies  of  creating  power 
may  be  for  ever  exerted  in  raising  new  worlds  into 
existence,  we  may  rest  assured  that  the  desire  of  va- 
riety and  novelty  in  holy  intelligences,  will  be  com- 
pletely gratified  throughout  an  endless  succession 
of  existence  ;  and  that  the  most  luxuriant  imagina- 
tion in  its  boldest  excursions,  can  never  go  beyond 
the  reality  of  those  scenes  of  diversified  grandeur 
which  the  heaven  of  heavens  will  display. 

But  away  heated  imagination,  and  violent  enthu- 
siasm !  Should  not  ministers  of  the  gospel  beware, 
lest  they  instil  into  the  minds  of  their  hearers,  a  vain 
curiosity,   and  excite  an  itching  ear  ?     Trul}^  my 


SERMON  XXVIIl.  375 

hearers.  But  the  most  effectual  method  for  this  is, 
that  they  excite  in  them  a  laudable  curiosity,  and 
thus  prepare  the  way  for  sound  doctrine.  A  rich 
diversity  of  topicks  from  the  pulpit,  would  afford 
manifold  excitements  to  rouse  this  principle  into  ex- 
ercise, and  to  direct  the  mind  to  the  contemplation 
of  the  marvellous  word  and  wonderful  works  of  God. 
What  encouragement,  then,  for  every  minister  of 
the  gospel  to  be  zealous  to  bring  forth  from  an  in- 
exhaustible treasure,  things  both  new  and  old  ! 

3dly.  If  ministers  of  the  gospel  would  hold  forth 
variety  in  their  publick  discourses  as  a  prominent 
trait,  their  conduct  would  be  in  accordance  with  the 
divine  economy  in  the  revelation  which  God  has 
given  to  man. 

Not  only  does  the  face  of  nature  exhibit  bound- 
less variety,  and  the  heavens,  bespangled  with  stars, 
but  the  vokime  of  divine  truth  also  exhibits  the 
same  diversity  of  scenery.  And  is  it  not  becoming 
the  heralds  of  salvation,  to  endeavour  in  some  feeble 
degree  to  become  imitators  of  the  Author  of  their 
messages?  Certainly  it  cannot  be  denied,  that  in 
the  writings  both  of  the  Old  and  New  Testament, 
as  in  all  the  other  displa\^s  and  manifestations  of  the 
Almighty,  divine  perfection  and  providence  are  ex- 
hibited in  the  most  diversified  aspects.  Let  some 
of  the  facts,  events,  and  transactions,  which  are  re- 
corded for  our  instruction,  be  briefly  noticed.  I 
shall  quote  the  particulars  as  arranged  in  the  Chris- 
tian Philosopher,  by  Thomas  Dick  ;  to  which  work 
I  am  not  only  indebted  for  ideas  on  this  subject,  but 
also  for  a  number  of  whole  pages.  He  observes. 
We  have  recorded  a  history  of  the  creation  and  ar- 
rangement of  our  globe  ;  of  the  formation  of  the 
first  human  pair  ;  of  their  primeval  innocence,  temp- 
tation and  fall ;  of  the  arts  which  were  cultivated 
in  the  first  ages  of  the  world  ;  of  the  desperate  in- 
crease of  human  wickedness  ;  of  the  building  of  the 
ark;  of  the  drowning  of  the  world  by  a  univer- 
sal deluge  ;  and  of  the  burning  of  Sodom  by  fire 
from  heaven.     We  will  now  pass  to  the  account  of 


376  SERMON  XXVIII. 

the  origin  of  languages  ;  of  the  dividing  of  the  Red 
Sea;  of  the  journeying  of  the  tribes  of  Israel 
through  the  deserts  of  Arabia  ;  of  their  conquest  of 
the  promised  land,  and  their  wars  with  the  nations 
of  Canaan  ;  of  the  corporeal  translation  of  Elijah 
from  earth  to  heaven  ;  of  the  manifestation  of  the 
Son  of  God  in  human  flesh,  the  benevolent  miracles 
he  performed,  and  the  triumphs  he  obtained  over 
all  the  powers  of  earth  and  hell.  We  are  here  pre- 
sented with  the  most  interesting  and  effective  nar- 
ratives, elegies,  dramatick  poems,  and  triumphal 
songs ;  with  views  of  society  in  the  earliest  ages 
of  the  world,  when  the  lives  of  men  were  prolonged 
to  nearly  a  thousand  years  ;  with  splendid  miracles 
performed  in  the  hind  of  Egypt,  in  the  wilderness 
of  Horeb,  and  in  the  field  of  Zoan  ;  when  the  sun 
and  moon  stood  still  in  their  habitation  ;  when  the 
waters  of  the  great  deep  were  divided,  and  moun- 
tains shook  and  trembled  at  the  presence  of  Jeho- 
vah. We  are  favoured  with  the  history  of  tlie  glo- 
rious marchinsr  of  a  whole  nation  throufjh  the  de- 
serts  of  Sinai,  under  the  guidance  of  a  miraculous 
pillar  of  cloud  and  fire ;  of  the  visits  of  celestial  mes- 
sengers and  the  visible  symbols  of  a  present  Deity. 
We  are  addressed  with  prophetical  delineations  of 
the  present  and  future  condition  of  the  race  of  Adam; 
with  descriptions  of  the  power,  wisdom,  love,  and 
majesty  of  the  Almighty,  and  of  his  operations  in 
heaven  and  earth  ;  and  with  the  results  and  bearings 
of  the  economy  of  redemption.  Divine  songs,  odes, 
and  hymns,  composed  by  angels  and  inspired  men; 
maxims  of  moral  wisdom,  examples  of  sublime  elo- 
quence, of  strength  of  reasoning,  and  of  manly 
boldness  of  reproof;  and  proverbs,  parables,  alle- 
gories, exhortations,  promises,  threatenings,  and 
consolatory  addresses,  are  promulged  with  abun- 
dance of  variety  of  manner,  and  peculiar  occasions 
and  circumstances.  In  short,  in  the  word  of  God 
we  have  detailed,  in  the  greatest  and  most  interest- 
ing variations,  history,  antiquities,  voyages,  travels, 
philosophy,  geography,  natural  and  moral  science, 


SERMON  XXVIII.  377 

biography,  arts,  epick  poetry,  epistles,  memoirs,  de- 
lineations of  nature,  sketches  of  human  character, 
moral  precepts,  prophecies,  miracles,  narrations, 
wonderful  providences,  marvellous  deliverances,  the 
phenomena  of  the  air,  the  waters,  and  the  earth. 
The  past,  the  present,  and  the  future  scenes  of  the 
world  are  all  blended  tojrether  in  one  vast,  harmo- 
nious  system,  without  artificial  order  ;  but  with  a 
majesty  and  grandeur,  corresponding  to  the  style  of 
all  the  other  works  of  God.  And  we  cannot  deny  but 
that  they  are  calculated  to  interest  and  gratify  the 
principle  of  curiosity ;  while  they  convey  doctrine, 
reproof,  correction,  and  instruction  in  righteousness, 
to  make  the  man  of  God  perfect  and  thoroughly 
furnished  to  every  good  work. 

Now,  since  the  book  of  nature  and  the  book  of 
revelation;  since  all  the  manifestations  of  the  Crea- 
tor in  heaven  and  earth,  are  characterized  by  their 
sublime  and  diversified  aspect,  let  me  ask.  Why 
should  not  the  ministers  of  the  gospel  be  imitators 
of  God,  in  displaying  the  diversified  grandeur  of 
his  kingdom  of  providence  and  grace,  before  the 
minds  of  those  whom  they  profess  to  instruct  ?  Why 
should  they  confine  their  views  to  a  few  points  in 
the  Christian  system  ;  to  a  few  stones  in  the  fabrick 
of  the  divine  operations,  when  a  wide  and  unbound- 
ed prospect  lies  before  them]  Why  should  they 
not  rather  attempt  to  rouse  the  moral  and  intellec- 
tual energies  of  mankind  from  the  pulpit  and  press, 
by  exhibiting  the  boundless  variety  of  aspect  which 
the  revelations  of  Heaven  present,  that  men  may 
learn  with  intelligence  and  devout  contemplation 
to  meditate  on  all  the  works  of  the  Lord,  and  to  talk 
of  all  his  doings'!  By  enlarging  and  diversifying 
the  topicks  of  religious  discussion,  they  would  have 
it  in  their  power  to  spread  out  an  intellectual  feast 
to  alluro  and  gratify  every  variety  of  taste.  The 
vounij  and  the  old,  the  learned  and  the  unlearned, 
yea,  even  the  careless  and  the  ignorant,  the  skepti- 
cal and  dissipated,  might  be  frequently  allured,  by 
the  selection  of  a  judicious  variety  of  striking  and 

48 


37S  SERMON  XXVIII. 

impressive  objects  and  descriptions,  to  partake  of 
those  mental  enjoyments  which  might  ultimately 
issue  in  the  happiest  results.  The  man  of  an  in- 
quisitive turn  of  mind,  who  is  wont  to  throw  every 
thing  aside  that  has  the  appearance  of  religion,  on 
the  account  of  its  dulness  to  him,  might  have  his 
curiosity  excited  and  gratified  amidst  an  interesting 
variety ;  and  from  perceiving  the  bearing  on  the 
great  realities  of  religion  both  for  the  present  and 
future  state,  might  be  led  to  serious  inquiry  after 
the  path  that  leads  to  immortality.  In  a  word,  to 
associate  and  intersperse  the  arts  and  sciences,  and 
every  department  of  useful  knowledge  with  divine 
subjects,  is  to  consecrate  them  to  their  original  and 
legitimate  ends,  and  to  present  religion  to  the  minds 
of  men  in  its  most  sublime,  and  comprehensive, 
and  attractive  form,  corresponding  to  what  appears 
to  be  the  design  of  the  Creator,  in  all  the  manifes- 
tations he  has  given  of  himself,  in  the  system  of 
nature,  in  the  operations  of  Providence,  and  in  the 
economy  of  Redemption. 

It  may  be  replied,  that  the  Lord  has  given  a  reve- 
lation of  mankind  in  view  of  what  they  are,  and  not 
of  what  they  ought  to  be ;  therefore  he  was  gracious- 
ly pleased  to  grant  one  suited  to  their  fallen  condition. 
But  is  it  not  the  duty  of  ministers  of  the  gospel  to 
address  them  as  intelligent  beings,  who  have  sinned, 
and  not  merely  as  those  who  have  never  transgress- 
ed ?  Are  they  not  in  some  measure  to  follow  that 
diversified  and  divine  pattern  which  God  has  i)ut 
into  their  hands  as  a  guide  and  rule  for  their  imita- 
tion ?  Or  shall  mortal  man  presume  to  be  wiser  than 
his  Maker  I  Because  the  Lord  gives  mandates  and 
law  to  all  the  holy  and  exalted  beings  that  surround 
his  throne,  is  he  the  less  capable  of  discerning  what 
instructions,  methods,  means,  and  ways,  would  be 
the  most  suitable  to  be  unfolded  to  the  inhabitants 
of  this  lower  world  1  Or  because  his  ambassadors 
are  here  on  the  ground,  and  see  with  what  a  wick- 
ed and  rebellious  race  they  have  to  treat,  shall  they 
pretend  to  be  wise  above  what  he  has  written,  by 


SERMON  XXVIII.  379 

greatly  retrenching  and  circumscribing  his  commu- 
nications ?  Can  they  teach  their  King  knowledge, 
and  instruct  him  in  wisdom?  As  his  understand- 
ing is  infinite,  he  could  certainly  foresee  what  things 
would  be  best  to  be  revealed  to  our  apostate  race, 
dead  in  tresj3asses  and  sins.  Doubtless  he  who  gave 
existence  to  the  inhabitants  of  the  earth,  and  who 
implanted  in  them  the  various  principles  of  their 
animal,  intellectual,  and  moral  natures,  could  de- 
termine what  things  would  be  the  most  favourable 
and  effectual  to  arouse  their  energies,  excite  their 
attention,  to  and  awake  them  to  a  solicitous  inquiry 
concerning  divine  and  eternal  realities.  Some  of 
the  varieties  and  glorious  novelties  which  God  has 
not  been  ashamed,  but  pleased  to  have  recorded  in 
his  holy  word,  have  been  named.  And  what  an  in- 
teresting variety  would  be  presented,  were  they 
chosen  as  the  foundation  of  religious  and  publick 
discourses  !  This  is  one  great  and  important  end, 
for  which  they  were  revealed  to  man.  They  are 
dispersed  throughout  the  sacred  pages,  and  are  so 
valuable  that  men  should  seek  for  them  as  for  hidden 
treasures.  But  especially  we  may  be  led  to  see,  that 
if  ministers  of  the  gospel  would  hold  forth  variety  in 
their  publick  discourses  as  a  prominent  trait,  their 
conduct  would  be  in  accordance  with  the  divine 
economy  as  manifested  in  the  system  of  revelation. 

4thly.  The  particular  examples  of  holy  men  of  old, 
who  spake  as  they  were  moved  by  the  Holy  Ghost ; 
of  the  Saviour  and  the  Apostles,  and  many  emi- 
nently worthy  ministers  of  the  gospel,  may  be  held 
up  for  imitation  as  an  encouragement  to  a  variety  of 
topicks  and  illustrations  in  the  discharge  of  the 
ministerial  office. 

The  writings  of  Moses  are  extensive  not  only  as 
historical  records,  but  they  are  a  rich  fund  from 
which  maybe  derived  abundant  instructions  relating 
to  social,  civil,  and  religious  life.  Besides  those  laws 
and  regulations  which  were  peculiar  to  the  Jewish 
nation,  a  great  variety  of  important  rules  are  laid 
down  to  direct  us  in  the  various  pursuits  of  life,  and 


380  SERMON  XXVIII. 

in  the  more  immediate  duties  of  religion.  The 
Psalms  of  David  are  full  of  piety,  and  an  almost 
continual  scene  of  devotion  ;  but  how  marvellous 
for  their  abundant  variety  of  interesting  subjects  ! 
The  Proverbs  of  Solomon  are  a  continued  series  of 
diversified  texts,  relating  to  worldly  concerns,  to  the 
propriety  or  impropriety  of  human  conduct,  to  moral 
principle,  and  to  a  godly  or  ungodly  life.  Isaiah  and 
Jeremiah  abound  with  beautifid  and  sublime  varie- 
ties. The  Saviour  is  the  most  interesting  preacher, 
both  as  it  respects  temporal  concerns  and  Christian 
morality,  as  well  as  those  more  solemn  trutlis  which 
immediately  relate  to  eternity.  Perhaps  some  may 
be  ready  to  imagine  the  Apostle  Paul  was  averse  to 
a  variety  of  subjects  in  the  preaching  of  the  word,  be- 
cause he  declared  to  the  Corinthians,  "I  determined 
not  to  know  any  thing  among  you,  save  Jesus  Christ 
and  him  crucified."  This  expression  shows  that  the 
Apostleconsideredhisgreat  work  and  main  business 
to  be  the  preaching  of  the  gospel ;  and  that  in  the 
expounding  of  the  Old  Testament,  in  his  conversa- 
tion and  sermons,  he  aimed  to  prove  that  Jesus  Christ 
was  the  true  Messiah,  who  was  to  come  and  be  offer- 
ed as  a  sacrifice  for  sin.  And  tiie  more  effectually 
to  accomplish  this  great  object,  he  avows,  "  1  have 
not  shunned  to  declare  unto  you  the  whole  counsel 
of  God."  By  the  expression,  "  whole  counsel  of 
God,"  is  not  to  be  understood  merely  the  five  Cal- 
vinistical  points;  but  that  as  he  had  opportunity,  he 
unfolded  all  the  great  and  important  doctrines  and 
duties  of  Christianity.  The  writings  of  this  great 
Apostle  of  the  Gentiles,  and  his  avowal,  "  1  am 
made  all  things  unto  all  men,  that  I  might  by  all 
means  save  some,"  may  serve  to  evince  his  various- 
ly extended  views  in  relation  to  the  subject  now 
under  consideration. 

It  may  be  replied.  That  the  life  of  one  man  is  far 
too  short  to  exhibit  all  the  varied  subjects  of  some 
of  the  sacred  historians,  much  more  to  endeavour 
to  bring  forward  the  varieties  of  them  all.  Then  as 
ministers  have  opportunity,  let  them  abound  with  an 


SERMON  XXVllI.  381 

interesting  variety,  and  be  imitators  of  those  whom 
God  holds  forth  as  worthy  examples.  In  the  present 
age,  some  imitate  the  goodly  prophetical  and  apos- 
tolical examples  ;  and  instead  of  having  all  their  mi- 
nisterial instructions  confined  within  a  very  small 
compass,  take  a  wide  range  as  it  respects  their  sub- 
jects and  illustrations.  And  yet  there  is  room  for 
others  to  expatiate  in  the  divine  field,  and  to  collect 
rich  materials  to  add  to  their  treasure.  How  much 
of  it  is  still  uncultivated  ;  but  which  will  unquestion- 
ably be  improved  as  a  foundation  for  religious  dis- 
courses, and  a  means  of  accomplishing  the  various 
ends  of  the  ministerial  office!  Then  let  us,  my  bre- 
thren, be  encouraged  to  hold  forth  an  interesting 
variety  as  a  prominent  trait  in  our  religious  dis- 
courses, as  we  are  presented  with  many  manly,  glo- 
rious, and  godlike  examples. 

5thly.  An  extensive  variety  in  publick  discourses, 
is  the  method  best  calculated  to  repress  vice,  and 
promote  virtue. 

One  important  object  in  the  topicks  and  discus- 
sions from  the  pulpit,  is  the  present  good  of  the 
community.  The  temporal  welfare  of  individuals, 
of  families,  and  society,  demands  the  attention  of 
Zion's  watchmen;  for  a  proper  management  of  world- 
ly concerns,  and  the  morals  of  a  people,  are  inti- 
mately connected  with  the  important  duties  and  in- 
terest of  the  gospel.  Hence  vice,  in  all  its  defor- 
mities and  destructive  tendencies,  must  be  depic- 
tured ;  and  the  beauties  and  beneficial  results  of 
virtue  strikingly  delineated.  But  in  order  to  this, 
appropriate  discourses  are  highly  important.  And 
a  sermon  on  morality  should  not  be  a  rare  thing,  a 
phenomenon  ;  but  a  portion  ofalmost  every  discourse 
should  be  of  such  a  nature.  If  a  minister  but  once 
a  year  address  his  people  on  the  subject  of  morals, 
and  that  discourse  be  a  declamatory  moral  harangue, 
they  will  not  be  much  impressed  nor  benefited.  But 
if  his  discourses  be  frequently  interwoven  with 
Christian  morality,  they  will  believe  him  serious  and 


382  SERMON  XXVIII. 

interested  in  the  truths  he  delivers ;  and  virtue  and 
vice  will  not  be  considered  as  empty  names. 

However,  it  is  well  known  that  some  professors 
of  religion  imagine  that  sermons  on  morality  are 
almost  useless,  if  not  detrimental  to  the  cause  of  re- 
ligion. Their  souls  are  pained  whenever  they  hear 
a  text  named  of  a  moral  nature.  But  let  us  query. 
How  can  they  read  their  Bibles  without  being  much 
grieved  at  heart  ?  How  can  the  multiplicity  of  moral 
texts  be  but  grating  to  their  feelings  1  Can  they  not 
discern  them  ?  Then  they  m-ust  have  exerted  all 
their  mental  faculties  to  have  shut  their  eyes.  But 
what  would  such  have  ?  Truly,  if  the  sermons  of 
their  minister  accord  with  their  views,  they  must  be 
all  comprised  in  a  small  routine  of  fundamental  and 
doctrinal  points  ;  and  an  additional  one,  containing 
all  their  metaphysical  peculiarities  of  a  Hopkinsi- 
an  or  Calvinistical  creed,  as  the  climax  of  their  di- 
vinity. If  such  have  indeed  tasted  the  delights  of 
renewing  grace  and  redeeming  love,  how  much  is  it 
to  be  lamented  that  they  have  not  their  hearts  en- 
larged !  From  a  false  zeal  of  contending  for  the  fun- 
damentals of  religion,  and  of  being  pillars  in  the 
church,  they  may  render  themselves  a  burden  to  their 
brethren,  and  stumbling-blocks  to  the  world. 

What  a  contrast  in  the  views,  preaching,  and  life 
of  the  Saviour,  that  great  and  divine  teacher  of  mo- 
rality! He  not  only  delivered  the  most  weighty 
messages  relating  to  eternal  realities,  but  he  incul- 
cated all  the  moral  virtues,  and  went  about  doing 
good  ;  granting  healing  to  the  sick,  hearing  to  the 
deaf,  siglit  to  the  blind,  and  administering  to  the 
temporal  wants  of  men.  And  did  the  divine  Re- 
deemer, whose  great  object  was  to  be  the  physician 
of  souls,  do  well  to  become  the  physician  of  the 
body,  and  to  discover  a  lively  interest  for  the  pre- 
sent well-being  of  man  ^  Then  let  not  his  ministers 
think  they  demean  themselves,  to  copy  his  worthy 
and  glorious  example.  Shall  objects  of  pity  and 
charity  have  no  claim  to  their  addresses  and  pleas 


SERMON  XXVIII.  383 

from  the  pulpit  ?  Are  there  no  afflicted,  suffering  wi- 
dows, whose  hearts  the  irregularities  of  a  husband 
have  broken  ?  No  half-famished  orphans,  whom  the 
indolence,  intemperance,  or  excesses  of  a  father 
have  reduced  to  want?  Surely  society,  burdened 
with  manifold  evils,  cries  aloud  for  help  from  the 
discourses  of  the  minister  in  the  pulpit,  and  in  his 
volume  of  sermons.  Then  let  the  varied  topicks  of 
Christian  morality  have  their  due  weight  and  share 
in  the  publick  discharge  of  the  ministerial  office. 

6thly.  If  ministers  of  the  gospel  bring  forth  an 
interesting  variety  in  their  religious  instructions, 
they  will  do  much  for  the  promotion  of  useful 
knowledge  among  the  people  of  their  charge,  and 
for  building  up  the  church  in  the  most  holy  faith. 

An  ingenious  and  intelligent  minister  has  it  in  his 
power  greatly  to  enlighten  the  congregation  over 
which  he  may  be  appointed  a  pastor.     And  if  his 
subjects  be  wisely  chosen,  they  will  be  of  such  a 
nature  and  variety  as  will  tend  to  enlarge  the  views 
of  his  hearers,  to  excite  a  spirit  of  inquiry,   and  to 
instruct  them  in  many  useful  and  important  truths. 
Hence,  piety  will   be  encouraged  and  promoted ; 
for  believers  must  grow  in  knowledge,  in  order  to 
their  growth  in  grace.     Thus  an  enlightened  and 
faithful  minister  will  be  a  burning  and  shining  light 
in  the  midst  of  his  people,  who,  from  his  extended 
views,  will  be  enabled  to  take  an  extensive  survey 
of  the  kingdom  of  God.  And  the  man  who  connects 
the  different  departments  of  knowledge,  and  the 
discoveries  of  science  with  his  prospects  of  God's 
universal  dominions  and  government,  can  with  his 
mental  eye,  traverse  the  differentregions  of  the  earth, 
and  penetrate  into  the  most  distant  and  retired  re- 
cesses, where  human  beings  have  their  residence. 
He  can  contemplate  and  adore  the  conduct  of  di- 
vine sovereignty,  in  leaving  so  many  nations  to  grope 
amidst  the  darkness  of  heathen  idolatry  ;  can  trace 
the  beams  of  the  Sun  of  Righteousness,  as  they 
gradually  arise  to  illumine  the  benighted  tribes  of 
men  ;  can  realize,  in  some  measure,  the  glorious  and 


384  SERlVrON  XXVIIt. 

happy  scenes  which  will  be  displayed  in  the  future 
ages  of  time,  when  the  kingdoms  of  this  world  shall 
become  the  kingdom  of  our  Lord  aad  his  Christ ; 
and  when  the  everlasting  gospel  shall  be  published, 
and  its  blessings  distributed  among  all  who  dwell 
upon  the  face  of  the  earth.  With  his  mental  sight 
he  can  view  the  planetary  worlds,  and  survey  far 
more  spacious  globes  than  ours,  peopled  with  a 
higher  order  of  intelligences,  arranged  and  super- 
intended by  the  same  almighty  Sovereign,  who  doth 
accordinfj  to  his  will  amon"-  the  inhabitants  of  the 
earth.  With  enlarged  views  he  exclaims.  Who  can 
utter  the  mighty  acts  of  the  Lord  ?  who  can  show 
forth  all  his  praise '!  A  gospel  minister,  who  bring- 
eth  forth  from  his  treasure  things  new  and  old,  ren- 
ders his  people  highly  exalted  in  point  of  privilege  ; 
for  they  have  an  important  aid,  in  acquiring  new 
and  interesting  ideas,  and  in  enlarging  their  views 
of'the  worksofcreation,  providence,  and  redemption. 
But  how  different  the  prospects  of  those  who  have 
a  religious  teacher  that  is  confined  to  a  narrow  cir- 
cle in  his  publick  discourses  !  Sameness  must  be  a 
peculiar  trait  in  his  instructions  ;  and  with  a  few'ex- 
ceptions,  the  people  of  his  charge  will  have  con- 
tracted and  illiberal  views.  While  they  make  but  lit- 
tle progress  in  divine  or  useful  knowledge,  they  will 
verify  the  saying,  Like  priest,  like  people.  And  in- 
deed how  strangely  ignorant  are  the  majority  of 
some  congregations  respecting  the  various  doctrines 
and  duties  of  Christianity,  and  other  important  and 
interesting  truths  closely  connected  with  them  ! 
The  range  of  subjects  to  which  the  minds  of  some 
professing  Christians  seem  to  be  confined,  may  be 
comprised  within  the  limits  of  five  or  six  chapters 
of  the  New  Testament.  And  how  very  narrow  and 
limited  are  their  ideas  respecting  the  universal 
kingdom  of  Jehovah,  ai^d  the  range  of  his  opera- 
tions! The  views  of  some  individuals  are  confined 
chiefly  within  the  limits  of  their  own  parish  ;  or  at 
farthest,  extend  only  to  the  sensible  horizon,  which 
forms  the  boundary  of  their  sight.  Within  this  nar- 


SERMON  XXVIIl.  385 

row  circle,  all  thcirideasof  God,  of  religion,  and  of 
the  relations  of  intelligent  beings  to  each  other, 
are  chiefly  circumscribed.  What  may  be  the  nature 
of  the  vast  assemblage  of  shining  points,  which 
adorn  the  canopy  of  their  habitation,  and  the  ends 
they  are  destined  to  accomplish  in  the  plan  of  the 
Creator's  operations,  they  consider  as  no  part  of 
their  province  to  inquire.  There  is  a  certain  nar- 
rowness of  view,  and  principle  of  selfishness,  that 
pervade  the  minds  of  many  professors  of  religion, 
which  lead  them  to  conclude,  that  if  they  can  but 
secure  their  own  personal  salvation,  they  need  give 
themselves  no  trouble  about  the  glory  and  extent  of 
the  kingdom  of  the  Most  High.  What  need  we  care, 
say  they,  about  nations  in  the  far  distant  parts  of  the 
world,  and  about  the  divine  works  in  the  planets 
and  stars ;  our  business  is  to  attend  to  the  spiritual 
interests  of  our  souls.  But  such  persons  seem  not 
fully  to  understand  in  what  salvation  really  consists, 
and  what  is  conducive  to  their  spiritual  growth  ;  nor 
to  appreciate  those  tempers  and  habits  which  will 
qualify  them  for  the  enjoyment  of  eternal  life.  It 
forms  but  a  very  slender  evidence  of  their  being 
the  children  of  God,  if  they  wish  to  rest  satisfied 
with  the  most  scanty  and  vague  conceptions  of  his 
works  ;  and  if  they  do  not  ardently  aspire  after  a 
more  enlarged  view  of  the  greatness  and  glory  of  his 
empire,  and  of  whatever  may  tend  to  expand  their 
conceptions  of  the  inheritance  of  saints  in  light. 

But  how  great  the  influence  of  a  gospel  minister 
over  the  minds  of  the  generality  of  his  hearers, 
either  to  render  contracted  or  to  enlarge  their 
views  ;  to  make  them  bigots,  or  to  cause  them  to 
abound  in  all  Christian  and  useful  knowledo^e.  If  the 
pastor  feed  his  flock  from  all  that  richness  of  provi- 
sion which  the  great  Shepherd,  in  his  abundant  ful- 
ness, has  provided,  instead  of  having  leanness  sent 
into  their  souls,  they  will  enjoy  a  feast  of  fat  things. 
Each  one  will  have  his  portion  of  meat  in  due  season, 
while  the  whole  will  be  edified.  Then  what  encour- 
agement for  ministers  of  the  gospel  to  hold  forth  va- 

49 


386  SERMON  XXVIII. 

riety  as  a  prominent  trait  in  their  publick  discourses. 
7thly.  The  beneficial  influence  on  the  minds  of 
young  people,  should  be  a  powerful  excitement  for 
the  bringing  forth  of  things  new  and  old,  in  the  re- 
ligious instructions  from  the  pulpit. 

If  an  extensive  variety  of  topicks  should  be  intro- 
duced into  the  publick  discourses  of  the  sanctuary, 
by  connecting  the  manifestations  of  Deity  in  the 
system  of  nature,  and  the   discoveries  of  science 
with  the  objects  of  religion,  it  would  have  a  tend- 
ency to  allure  the  attention  of  the  young  to  religious 
subjects,  and  to  afford  mental  entertainment  and 
moral  instruction  to  intelligent  minds  of  every  de- 
scription.    And  certainly  every  wise  and  well  in- 
structed scribe  must  feel  a  lively  interest  in  so  gain- 
ing their  attention,  as  to  excite  them  to  an  inquiry 
of  the  great  things  of  the  kingdom.  Are  youtij  the 
peculiar  hope  of  a  minister's  usefuhiess '(  Then  they 
certainly  claim  a  particular  regard  in  the  choice  of 
his  subjects  and  illustrations.     But  variety  and  no- 
velty are  highly  favourable  to  attract  the  notice  and 
impress  tlie  mind^  of  the  rising  generation.     Are 
young  persons  generally  fond  of  reading  novels? 
And  are  they  much  in  quest  of  new  things  I    Then 
let  singular  texts  and  subjects  be  occasionally  chosen 
and  elucidated  ;  that  they  may  be  led  to  a  perusal 
of  the  holy  scriptures  in  view  of  the   marvellous 
things  therein  recorded.     Doubtless,  if  a  suitable 
portion  of  the  manifold  varieties,  singular  events,  and 
wonderful   phenomena  of  divine  revelation  should 
be  judiciously  illustrated  from  the  pulpit,  many  young 
people,  from  a  laudable  curiosity,  would  be  incited 
to  hear  the  word  preached  with  readiness,  and  would 
eagerly  peruse  the  sacred  volume  for  entertainment 
and  instruction.     Does  the  Bible  abound  with  such 
a   variety   of    novelties    and  divine  wonders  only 
to  be  read,  and  not  to  be  the  theme  of  gospel  he- 
ralds.^   Do  not  the  age,  the  active  principles,  and 
dearest  interest  of  children  and  youth,  in  a  special 
manner,  require  that  they  derive  a  due  portion  of 
food  from  such  nutrive  provision  ? 


SERMON  XXVIII.  387 

I  am  well  aware  that  some  may  be  ready  to  reply, 
Young-  people  are  so  thouglitless  concerning  reli- 
gious subjects,  and  so  bent  on  the  vanities  of  youth, 
that  they  should  be  addressed  with  subjects  of  the 
most  pungent  and  alarming  nature.   But  is  it  not  a 
fact  that  the  generality  of  youth  do  frequently  have 
their  minds  much  exercised  about  the  concerns  of 
their  souls?  Moreover,  does  not  a  continued  series 
of  doctrinal  and  terrifying  subjects  serve  to  impress 
on  their  thoughts  that  the  duties  and  essence  of  re- 
ligion are  very  much  of  a  gloomy  and  disconsolate 
nature  ?     Then  may  they  not  only  hear  discourses 
of  the  most  solemn  import,  but  let  the  varied  pecu- 
liarities and  beauties  of  the  gospel  be  delineated  ; 
that  Christianity  be  not  presented  to  their  youthful 
and  tender  minds  in  a  forbidding  aspect,  but  in  its 
most  attractive  charms  and  lovely  forms.     Would  a 
minister  of  the  gospel  be  influential  and  useful  among 
this  important  class  of  his  hearers,  let  his  conversa- 
tion and  sermons  evince  his  respect  for  them,  and 
manifest  his  solicitations  for  their  present  and  future 
well-being.     Let  them   not  only  be  afl^ectionately 
reproved  and  warned,  but  encouraged,  animated, 
and  drawn  by  all  the  varied  motives  and  excitements 
which  can  be  derived  from  the  volume  of  divine 
truth.    Their  youthful  days  and  vigour  of  life,  their 
golden  period  of  existence,  plead  for  an  interesting 
variety  in  the  instructions  of  their  pastor. 

8thly.  To  enlarge  congregations  and  build  up  so- 
ciety, it  is  highly  important  that  ministers  of  the 
gospel  hold  forth  variety  as  a  prominent  trait  in 
their  publick  discourses. 

The  beneficial  efl'ects  resulting  to  Christian  socie- 
ty and  to  the  community  from  an  extensive  range  of 
subjects  well  chosen,  and  from  a  variety  of  apt  illus- 
trHtions,  are  numerous  ;  and  that  of  the  satisfaction 
and  enlargement  of  the  people  of  a  minister's  charge, 
is  of  great  consequence.  There  are  the  learned  and 
the  unlearned,  the  diligent  inquirer  after  truth  and 
the  slothful,  the  moral  and  the  immoral,  within  the 
limits  of  almost  every  parish ;  and  there  is  a  rich 


388  SERMON  XXVIII. 

plentitutle  in  the  divine  word,  from  which  something 
may  be  brought  forth  appropriate  to  their  diversified 
taste  and  circumstances.  And  in  scattered  and 
broken  societies,  ho\v  essential  that  the  instructions 
of  the  sanctuary  have  an  interesting  variety  ;  that 
the  people  be  built  up,  and  not  broken  down  !  But 
how  often,  and  indeed  how  justly,  is  the  complaint 
made,  that  there  is  a  great  sameness  in  t!ie  topicks 
and  discussions  of  the  pulpit !  How  many  in  the 
ministry  have  all  their  subjects  comprised  within  a 
very  small  circle,  and  their  illustrations  quite  limit- 
ed !  And,  on  the  same  account,  comparatively  few 
enter  the  threshold  of  the  sanctuary  ;  hence,  minis- 
terial usefulness  is  greatly  restricted.  What  next  ? 
The  feeble  church  is  deprived  of  their  pastor.  It  is 
doubtless  true,  that  in  many  places,  different  sects 
and  indifference  to  a  preached  gospel,  cause  socie- 
ties to  be  in  a  divided  and  broken  state.  But,  in 
many  instances,  where  few  assemble  together  on 
the  Lord's  day,  respectable  congregations  might  be 
collected  by  a  scribe,  who  would  hold  forth  variety 
as  a  prominent  trait  in  his  public  discourses.  It  is 
a  matter  of  fact,  that  a  certain  number  of  texts  and 
topicks  are  so  frequently  introduced  by  ministers  of 
the  gospel,  that  when  one  of  them  is  named,  no 
small  part  of  the  congregation  wish  themselves 
home,  or  else  invite  sleep.  Then  let  new  subjects 
be  introduced,  as  often  as  those  that  are  old  ;  and 
this  variety  will  prove  a  remedy  for  such  lamentable 
effects.  Let  ministers  generally  select  some  of  the 
varied  and  interesting  texts  which  have  not  yet  been 
discussed  in  the  sanctuary  ;  and  the  expressions, 
"singularity  and  curious  minded,''  will  not  fall  from 
the  tongues  of  the  illiberal  and  illiterate. 

Since  God,  in  the  course  of  his  providence,  has 
disclosed  to  the  present  age  a  far  more  expansive 
view  of  the  glory  of  his  kingdom  than  former  ages 
could  obtain,  for  the  purpose  of  illustrating  the  re- 
velations of  his  word,  shall  not  proportionate  ad- 
vances, and  suitable  improvements  be  attempted  ? 
Who  will  dare  assert,  that  the  scribe,  who  has  ac- 


SERMON  XXVIII.  389 

cess  by  his  studious  efforts,  to  contemplate  this  won- 
drous scene  and  its  rising  grandeur,  and  yet  with- 
holds from  communicating  to  the  people  the  increas- 
ing displays  of  the  divine  glory,  does  not  thereby 
hazard  the  divine  displeasure  ?  In  relation  to  this 
point,  the  following  passage  deserves  a  serious  con- 
sideration :  "  Because  they  regard  not  the  works 
of  the  Lord,  nor  the  operations  of  liis  hands,  he 
shall  destroy  them  and  not  build  them  up."  For  a 
minister  to  be  extensively  useful  in  his  preaching, 
it  is  not  only  necessary  that  the  people  of  God 
hear  him,  but  that  many  of  tlie  impenitent  attend 
his  public  ministrations.  And  unless  this  be  ac- 
comphshed,  one  great  end  of  his  ministry  is  frus- 
trated. The  text  suggests  a  method  of  accom- 
plishment. The  situation  and  circumstances  of 
hundreds  of  congregations  and  feeble  churches  in 
our  own  higldy  favoured  land,  plead,  though  with  a 
disconsolate  tone,  yet  most  pathetically,  for  a  mi- 
nister who  will  hold  forth  variety  as  a  prominent 
trait  in  his  publick  discourses. 

9thly.  The  promotion  of  the  declarative  glory  of 
God,  demands  that  ministers  of  the  gospel  publish 
to  mankind  things  new  as  well  as  old,  in  their  de- 
livering his  messages. 

In  the  works  of  creation,  providence,  and  redemp- 
tion, the  Lord  has  been  pleased  gradually  to  unfold 
his  perfections  and  his  great  and  glorious  designs. 
So  the  advancement  of  his  wonderful  works  towards 
their  highest  perfection,  is  an  increasing  evidence 
of  the  divine  glory,  as  it  respects  the  views  of  crea- 
ted intelligences.  And  although  the  material  crea- 
tion wonderfully  displays  the  glory  of  God,  yet  its 
brightest  manifestations  are  exhibited  in  his  moral 
kingdom.  Whatever  pertains  to  a  more  enlarcjed 
display  of  the  wonderful  works  and  ways  of  God, 
tends  to  the  furtherance  of  this  great  and  glorious 
end ;  hence,  angels  and  men  are  instrumental  in  pro- 
moting the  work.  And  the  Lord  is  pleased  to  see 
his  gospel  heralds  take  a  wide  range  in  their  survey 
of  his  empire,  and  to  proclaim  his  manifold  works, 


390  SERMON  XXVIII. 

his  varied  mighty  acts  to  all  his  subjects.  If  they 
attain  but  a  scanty  view  of  his  doings,  and  rehearse 
a  contracted  portion  of  his  ways,  they  eclipse  the 
glory  of  his  great  name.  But  if  they  expatiate  in 
tiie  various  territories  of  his  vast  dominions,  and 
with  their  enlarged  views,  promulge  their  newly 
discovered  wonders,  they  are  the  honoured  agents 
of  promoting  the  declarative  glory  of  God. 

The  present  age  is  wonderful  for  improvements 
in  the  various  arts  and  sciences,  and  glorious  in  re- 
lation to  the  advances  and  honour  of  the  intellec- 
lual  world.  How  do  interesting  and  useful  inven- 
tions abound  !  How  varied  the  works  of  man  which 
are  wonderful  to  behold  !  And  would  not  the  Lorvd 
be  delighted  to  have  the  remaining  hidden  glories 
of  his  holy  word  discovered  and  brought  forth  to 
the  view  of  the  sons  of  men  ?  Surely  his  name 
would  be  magnified  among  the  people,  if  their  ad- 
miration should  be  duly  excited  by  the  exhibition 
of  new  and  divine  things  ;  and  by  beholding  the 
manifold  and  increasing  wonders  of  his  kingdom 
upon  earth.  Will  the  whole  world  be  peopled  be- 
fore the  end  of  time  ?  And  will  not  the  whole  vo- 
lume of  divine  revelation  be  preached  before  that 
period  ?  Doubtless  every  interesting  text  in  the 
sacred  scriptures  will  be  selected  as  a  foundation 
for  religious  instruction  in  the  house  of  God,  before 
the  archangel  shall  proclaim,  that  time  shall  be  no 
longer.  Then  why  should  not  the  ambassadors  of 
God  now  aspire  to  give  him  glory  by  bringing  forth 
new  texts,  manifold  subjects,  and  variously  improv- 
ed exhibitions  of  divine  truth  ?  There  are  thou- 
sands of  interesting  and  admirable  propositions 
contained  within  the  pages  of  the  divine  canon 
which  are  yet  to  be  the  themes  of  benevolent  in- 
vention, of  new  ideas,  and  of  newly  modified  illus- 
trations to  the  ministers  of  the  gospel.  Much  of 
the  holy  scriptures  is  yet  to  be  more  thoroughly  ex- 
plored and  more  fully  understood,  besides  the  pro- 
phetical parts.  And  must  it  not  be  for  the  declara- 
tive glory  of  God  ?     Must  it  not  be  pleasing  in  his 


SERMON  XXVIII.  391 

sight  to  behold  the  expositors  of  his  holy  word,  hum- 
bly but  zealously  engaged  to  unfold  more  and  more 
of  its  glorious  contents  ?     Shall  it  yet  be  said,  that 
the  children  ofthis  world  are  in  their  generation  wiser 
than  the  children  of  light  ?  Does  not  the  declarative 
glory  of  God,  demand  of  the  present  age  that  the  in- 
vestigations and  discoveries  of  the  manifold  won- 
ders of  his  kingdom,  should  equal  the  inventions  and 
improvements  of  tbe  political  and  intellectual  world  I 
lOthly.   The  immortal  interest  of  a  vast  number 
of  human  beings  may  serve  to  show  how  important  it 
is  that  ministers  of  the  gospel  should  hold  forth  vari- 
ety as  a  prominent  trait  in  their  publick  discourses. 
The  great  end  of  divine  revelation  and  the  preach- 
ing of  the  word  as  it  relates  to  man,  is  his  eternal 
salvation.  Hence  a  most  important  inquiry  naturally 
arises,  How  should  the  word  be  preached  so  as  to 
be  instrumental  in  saving  the  greatest  number  of  hu- 
man beings  ?  But  the  various  particulars  which  have 
been  adduced  in  this  discourse,  do  tend  to  make  it 
evident,  that  an  extensive  and  interesting  variety  of 
religious  subjects  would  have  the  most  favourable 
tendency  to  promote  the  immortal  interest  of  man. 
It  may  be  replied,  some  ministers  who  have  not 
been  noted  for  an  extensive  scope  and  variety    of 
discourses,  have  been  instrumental  in  winning  souls 
to  Christ.     Grant  it :  But,  if  an  interesting  and  ex- 
tensive variety  of  subjects  had  been  held  forth  as  a 
prominent  trait  in  their  publick  instructions,  it  is 
highly  probable  that  their  congregations  would  have 
been  greatly  enlarged,  and   more  souls  converted 
under  their  ministry. 

Again :  It  may  be  remarked,  that  some  minis- 
ters of  eminent  talents,  and  whose  sermons  have 
been  peculiar  for  variety,  have  had  but  little  success 
as  to  any  apparently  saving  effects  from  their  labours. 
Let  me  answer,  Their  discourses  may  have  had  a  ge- 
neral deficiency  of  striking,  evangelical,  and  most  im- 
portant truths  ;  or  they  may  have  been  deficient  as  it 
respects  a  life  of  prayer  and  devotedness  to  God. 
An  instance  of  any  salutary  effect  from  an  excite- 


392  SERMON  XXVIII. 

ment  of  curiosity,  may  be  demanded.  Zaccheus,  from 
a  laudable  curiosity  to  see  the  Saviour,  ascended  a  sy- 
camore tree,  and  the  same  day  salvation  came  to  his 
house.  And  the  relation  of  Christian  experience,  in 
thousands  ofinstances,attestsimilargloriousresults. 

One  important  design  of  revelation  was  to  be  an 
exposition  of  the  manifold  vi^orks  of  God,  exhibited 
in  creation  and  providence  ;  to  explain  their  nature, 
and  to  show  to  man  the  agency,  purposes,  wisdom, 
and  goodness  of  the  Supreme  Being,  in  their  for- 
mation and  government.  Thus  explained  and  thus 
illuminated,  they  become  means  of  knowledge  very 
extensive  and  eminently  useful.  Hence,  in  those 
places  where  the  manifold  doctrines,  duties,  and 
truths  of  divine  revelation  have  been  the  most  ex- 
tensively and  strikingly  exhibited  to  the  minds  of 
men,  there  has  the  greatest  number  of  souls  been 
savingly  converted  as  witnesses  of  the  marvellous 
grace  of  God  in  the  glorious  effects  of  an  interest- 
ing variety  in  the  preaching  of  the  word.  The  in- 
terest of  Zion,  and  the  salvation  of  multitudes  of 
our  fallen  race,  call  loudly  upon  ministers  to  bring 
forth  from  their  treasure  a  variety  of  things  new  and 
old,  proportionate  to  the  rising  wonders  and  addi- 
tional glories  of  the  present  age. 

By  a  continued  repetition  of  a  certain  series  of 
subjects  on  a  iew  points  of  divinity,  instead  of  be- 
ing an  occasion  of  additional  joy  to  the  angels  of 
heaven  in  view  of  the  conversion  of  sinners,  there 
would  be  ground  for  seraphs  to  weep.  If  ministers 
of  the  gospel  do  not  search  for  varied  and  interest- 
ing truths  new  and  old  as  for  hid  treasures,  and  bring 
them  forth  to  the  view  of  their  hearers,  must  they 
not  be  unfaithful,  and  guilty  of  the  blood  of  souls  ? 
Surely  the  perishing  condition  of  impenitent  sin- 
ners, the  bleeding  cause  of  the  Redeemer,  the 
prosperity  of  Zion,  and  the  immortal  interest  of  a 
vast  number  of  human  beings,  may  serve  to  show 
how  important  it  is  that  ministers  of  the  gospel 
should  hold  forth  variety  as  a  prominent  trait  in 
their  publick  discourses.     Amen. 


SJSMMON 


MINISTERS  OF  THE  GOSPEL  ENCOURAGED  TO  HOLD  FORTH 
VARIETY,  AS  A  PROMINENT  TRAIT  IN  THEIR  PUBLICK  DIS- 
COURSES. 


MATTHEW  XIII.  52. 

Every  scribe  ivMch  is  instructed  unto  the  hiugdom  of  heaven^ 
is  like  unto  a  man  that  is  a  householder,  which  hringeth 
forth  out  of  his  treasure,  things  new  and  old. 

This  discourse  will  be    illustrated  by  inferences 
from  the  preceding  subject. 

1st,  It  is  highly  important  for  ministers  of  the 
gospel  to  pay  particular  attention  to  their  style  in 
their  publick  discourses. 

As  they  generally  have  great  variety  of  hearers, 
it  should  be  plain,  easy  to  be  understood  by  com- 
mon capacities ;  and  elegant,  so  as  to  interest 
the  most  refined  mind.  To  have  one  part  of  a 
congregation  leave  the  house  of  God,  complain- 
ing of  the  obscurity  and  bombast  of  a  discourse  ; 
and  the  other  of  its  vulgarity  and  ungramma- 
tical  sentences,  is  a  melancholy  circumstance.  Or 
to  have  a  people  extol  an  abundance  of  flowery  ex- 
pressions in  a  sermon,  of  a  continued  series  of 
tropes,  figures,  and  metaphors,  is  an  effect  equal- 
ly lamentable.  Hence  words  should  be  accepta- 
ble and  style  interesting,  in  that  manner  which 
is  the  best  calculated  to  draw  the  attention  of  an 
audience  to  the  subject  for  instruction,  and  impress 
their  minds  with  a  sense  of  the  important  truths  de- 
livered. The  great  object  of  a  minister  of  the  gos- 
pel should  be,  so  to  please  his  hearers  with  language 
as  most  effectually  to  excite  in  them  a  lively  and 
deep  interest  in  his  discourse.     And  the  chief  end 

50 


394  SERMON  XXIX. 

of  an  interesting  variety  of  words  and  sentences, 
should  be  the  same  as  that  of  an  interesting  variety 
of  subjects ;  viz.  the  promotion  of  the  great  and 
important  objects  of  divine  revelation. 

As  it  is  by  words  that  thoughts  and  sentiments 
are  conveyed  to  the  understanding  and  conscience, 
so  these  should  be  aptly  chosen,  that  they  may  com- 
municate the  particular  ideas  and  truths  designed. 
It  is  laudable  for  ministers  of  the  gospel  to  bestow 
pains  to  find  out  words  agreeable  to  the  minds  of 
their  hearers,  provided  they  be  suited  to  convey 
divine  truths  in  the  plainest  and  most  convincing 
manner.  They  are  honourably  employed,  if  they 
copy  the  example  of  the  wise  and  royal  preacher, 
by  seeking  out  acceptable  words,  even  those  of  up- 
rightness and  truth,  set  forth  in  the  most  forcible  and 
persuasive  arguments,  so  as  to  lead  men  to  a  know- 
ledge of  the  truth  as  it  is  in  Jesus. 

If  divine  truths  be  exhibited  in  suitable  language, 
they  will  prove  a  source  of  peace,  comfort,  and  con- 
solation to  saints ;  but  of  disquiet,  terrour,  and  re- 
morse, to  sinners.  Hence,  says  the  Apostle  Paul 
in  his  epistle  to  the  Hebrews,  "  The  word  of  God  is 
quick  and  powerful,  and  sharper  than  any  two-edged 
sword,  piercing  even  to  the  dividing  asunder  of 
soul  and  spirit,  and  of  the  joints  and  marrow  ;  and 
is  a  discerner  of  the  thoughts  and  intents  of  the 
heart."  Thus  when  the  preaching  of  a  minister  is 
not  with  enticing  words  of  man's  wisdom,  but  in 
demonstration  of  the  Spirit  and  of  power,  it  becomes 
a  divine  sword  with  two  sharp  edges,  penetrating 
where  no  other  sword  can  reach  ;  for  it  lays  open 
to  the  view  of  men  their  secret  thoughts  and  inten- 
tions, even  their  most  hidden  purposes,  and  sins 
long  forgotten,  as  naked  and  open  to  the  eyes  of 
him  with  whom  tiiey  luive  to  do.  Notwithstanding, 
the  most  solemn  and  glorious  realities  of  eternity 
may  be  discussed  in  a  manner  so  indefinite,  and 
with  a  style  so  languid  as  not  to  interest  the  atten- 
tion either  of  saints  or  sinners.     But  let  the  same 


SERMON  XXIX.  395 

divine  truths  be  exhibited  with  striking  words  and 
energy  of  expression,  some  will  fill  the  souls  of  be- 
lievers with  extatick  joy  in  view  of  the  unspeaka- 
ble glories  of  heaven,  and  others  would  pierce  the 
conscience  and  heart  of  the  impenitent,  forcing 
convictions  and  alarms  upon  the  most  haughty  and 
obstinate,  and  presenting  a  hell  with  devouring 
flames  near  to  their  view.  How  great  the  power 
of  language,  and  how  highly  important  for  minis- 
ters of  the  gospel  to  pay  particular  attention  to 
their  style  in  their  publick  discourses ! 

2dly.*  It  is  highly  important  for  ministers  of  the 
gospel  to  attain  an  interesting  manner  in  the  delive- 
ry of  their  publick  discourses. 

Eloquence  in  the  proclaiming  of  the  glorious 
truths  and  narrations  of  the  word  of  God,  is  highly 
favourable  to  the  promotion  of  the  same  great  and 
desirable  ends,  as  a  good  style  and  an  interesting 
variety  of  subjects.  Indeed,  without  an  engaging  or 
interesting  delivery,  the  mostingenious  and  striking 
discourses  generally  make  but  little  impression. 
How  many  thousands  of  excellent  sermons  have 
served  only  to  lull  one  part  of  the  congregation  to 
sleep,  and  to  render  stupid  those  that  were  awake, 
because  they  were  delivered  in  an  enervate  and 
monotonous  manner !  But  if  a  speaker  be  eloquent, 
though  his  discourse  have  no  peculiar  merit,  he 
commands  attention ;  and  his  illustrations  commend 
themselves  with  weight  to  the  minds  of  his  hearers. 
And  the  talent  of  oratory  is  not  merely  to  excite 
the  passions,  but  to  convey  light  to  the  understand- 
ing, to  penetrate  the  conscience,  and  affect  the 
he^rt.  Though  mankind  may  feel  indifterent,  and 
have  their  thoughts  roving  to  the  ends  of  the  earth, 
when  an  ordinary  speaker  addresses  them  with  the 
most  heavenly  and  divine  messages  ;  yet,  who  is  not 
interested,  who  is  not  eagerly  drawn  to  the  subject, 
when  rhetorical  sounds  vibrate  on  the  ear?      Shall 

*  See  Doctor  Porter's  Analysis  i-elating  to  Elocution,  &c. 


396  SERMON  XXIX. 

it  be  deemed  highly  necessary  for  lawyers  and 
statesmen  to  be  eloquent  men  ?  Surely  it  is  as  much 
more  important  for  ministers  of  the  gospel  to  be 
eloquent,  as  the  well-being  of  man  for  eternity  is 
more  important  than  his  well  being  for  time.  And 
does  not  the  present  age,  in  a  special  manner,  de- 
mand of  them  much  attention  torhetorick?  The 
number  of  orators  among  other  professions,  the  ad- 
vancement of  the  Redeemer's  kingdom,  the  glori- 
ous prospects  of  saints,  and  dreadful  prospects  of 
sinners,  should  urge  ministers  of  the  gospel  and  stu- 
dents of  divinity,  with  unwearied  exertions  to  im- 
prove their  voice,  and  attain  an  interesting  manner 
in  the  delivery  of  their  publick  discourses. 

If  a  man  be  eloquent,  he  has  the  power  of  being 
extensively  useful  ;  for  he  will  collect  or  obtain  a 
large  congregation,  and  have  opportunity  of  preach- 
ing to  many  saints  and  sinners.  It  is  a  lamentable 
fact,  that  many  worthy  ministers  in  these  United 
States,  have  but  few  attend  their  ministry,  and 
scarcely  receive  a  scanty  support,  because  they  have 
not  the  gift  of  an  interesting  delivery  in  the  pulpit. 
How  many  more  respectable  congregations  might 
soon  be  collected,  and  ministers  comfortably  and 
promisingly  settled,  if  there  were  a  supply  of  those 
who  were  truly  eloquent.  But  the  days  of  youth  are 
far  the  most  favourable  for  acquiring  the  talent  of  a 
natural  and  interesting  delivery  of  a  discourse  ;  and 
if  young  men  who  hope  to  become  ministers  of  the 
gospel,  do  not  zealously  and  perseveringly  improve 
this  golden  period  with  a  view  to  this  very  impor- 
tant attainment,  they  will  have  lasting  and  painful 
regret  for  their  presumptuous  and  criminal  negli- 
gence. If  a  most  impressive,  most  animating,  or 
most  alarming  sermon  be  delivered  without  an  easy 
and  interesting  address,  eternal  realities  are  made 
to  appear  at  a  great  distance.  But  if  divine  truths 
be  gracefully  and  forcibly  exhibited,  a  holy  God,  a 
heaven  and  hell  seem  near  at  hand.  How  great  the 
etfect  of  ministerial  eloquence  to  make  men  believe 


SERMON  XXIX.  397 

and  realize  the  varied  and  interesting  truths  of  di- 
vine revelation !  And  what  minister  of  the  gospel, 
that  prays  for  eminent  usefulness,  must  not  ardent- 
ly pant  for  this  gift?  Thousands  of  arguments  re- 
lating to  this  particular,  begin  to  crowd  upon  my 
mind ;  but  I  must  forbear.  .  Surely  the  few  things 
suggested  will  serve  to  show  the  encouragement, 
and  how  highly  important  it  is  for  ministers  of  the 
gospel  to  attain  an  interesting  manner  in  the  de- 
livery of  their  publick  discourses. 

odiy.  It  is  highly  important  for  ministers  of  the 
gospel  to  be  men  of  profound  erudition  and  of  study. 

Unless  their  information  be  extensive,  and  they 
give  all  diligence  for  higher  attainments  in  useful 
knowledge,  they  will  be  unable  to  bring  forth  things 
new  and  old,  so  as  to  exhibit  an  interesting  variety 
as  a  prominent  trait  in  their  publick  discourses.  It 
is  generally  granted  that  they  should  be  men  of  emi- 
nent piety,  whose  souls  and  lives  should  be  devoted 
to  the  work  of  the  ministry  ;  but  the  same  arguments 
that  would  show  that  their  Christian  experience 
should  be  extensive  and  their  walk  exemplary,  would 
make  it  evident  that  other  extraordinary  gifts  and 
acquirements  would  be  highly  important.  How  can 
a  minister  instruct  and  edify  his  hearers,  unless  he 
shall  have  made  greater  proficiency,  and  havesupe- 
riour  skill  in  those  things  which  do  particularly  re- 
late to  his  profession  ?  He  should^  not  only  study 
to  have  a  conscience  void  of  offence  in  the  sight  of 
God,  but  he  should  be  enabled  to  perform  his  mi- 
nisterial services  as  one  whose  qualifications  would 
recommend  him  to  a  people  as  their  teacher.  In 
accordance  with  this  sentiment,  the  apostle  Paul  ad- 
dresses Timothy,  Study  to  show  thyself  approved 
unto  God,  a  workman  that  needeth  notto  be  asham- 
ed, rightly  dividing  the  word  of  truth.  Thus  Ti- 
mothy was  enjoined  studiously  to  endeavour  to  ap- 
prove himself  in  the  sight  of  God  in  his  conduct 
and  ministrations,  and  to  exhibit  himself  by  his 
performances  as  a  skilful  workman,  who  understood 


398  SERMON  XXIX. 

his  business,  and  who  would  not  be  put  to  shame  by 
having  his  work  examined.  A  large  number  of  the 
inspired  penmen  do  exhibit  indubitable  evidence  not 
only  of  their  being  devoted  to  the  service  of  the 
Most  High,  but  also  of  their  being  men,  who  had 
acquired  a  rich  fund  of  varied  and  useful  knowledge, 
both  human  and  divine  ;  and  whose  souls  panted 
for  more  extensive  acquirements,  and  more  enlarg- 
ed views  in  regard  to  the  wonderful  scenes  of  crea- 
tion, providence,  and  redemption. 

If  ministers  of  the  gospel  in  the  present  age,  have 
not  a  good  foundation  laid  for  mental  and  theologi- 
cal improvement,  and  if  they  be  not  men  of  study, 
their  people  must  be  fed  with  old  provision  ;  nor 
will  they  be  refreshed  with  running  and  living 
streams:  but  they  must  hunger  and  thirst  for  the 
rich  dainties  of  the  gospel  through  ministerial  defi- 
ciency and  negligence.  How  lamentable  for  a  gos- 
pel minister  to  trust  to  his  former  attainments  as  an 
inexhaustible  fund,  from  which  to  derive  constant 
supplies.  Instead  of  giving  himself  wholly  to  his 
work,  he  may  be  said  not  to  give  himself  to  it  at  all. 
His  illustrations  will  be  general  and  vague  ;  and  the 
people  of  his  charge,  for  new  things  must  hear  a 
continued  repetition  of  old ;  and  instead  of  expe- 
riencinsf  the  varied  blessino^s  of  an  interesting  va- 
riety  of  publick  discourses,  and  a  corresponding 
style,  they  will  participate  the  contrary  efiects,  the 
judgments  of  a  barren  and  unfaithful  minister.  Al- 
though the  ways  and  means  of  improvement  are 
manifold,  and  the  objects  unbounded,  still  with  as- 
siduity must  a  man  improve  them,  in  order  to  re- 
plenish his  own  mind  and  to  be  capable  of  instruct- 
ing others.  If  the  education,  the  reading,  and  the 
contemplations  of  a  divine  be  superficial,  his  in- 
structions will  be  but  chaff"  instead  of  wheat.  What 
man  upon  earth  does  it  become  to  be  diligent  in  his 
vocation  more  than  a  minister  of  the  gospel  ■?  Who 
sustains  a  station  more  elevated  than  he  ?  or  has 
a  more  important  trust  committed  to  his  charge  1 


SERMON  XXIX.  399 

How  important  for  him,  then,  profound  erudition 
and  close  application  to  study ! 

4thly.  This  subject  should  be  improved  by  Chris- 
tians and  by  all  men,  as  an  excitement  to  a  spirit  of 
liberality,  of  candour,  and  of  accuracy  in  the  judg- 
ing of  the  opinions  and  actions  of  men,  and  of  the 
divine  procedure  and  operations. 

And  that  they  may  derive  much  light  to  see  how 
important  it  is  to  be  thus  influenced,  permit  me  to 
close  this  discourse  with  remarks  on  the  subject  from 
the  Christian  Philosopher.  Who  is  the  most  candid 
and  liberal  Being  in  the  universe  ?  God.  And  why 
is  God  to  be  considered  as  the  most  liberal  intelli- 
gence that  exists  ?  Because  he  embraces  a  minute, 
a  full,  and  comprehensive  view  of  all  the  circumstan- 
ces, connexions,  relations,  habits,  motives,  tempta- 
tions, modes  of  thinking,  educational  biases,  physical 
aftections,  and  other  causes  that  may  influence  the 
sentiments  or  the  conduct  of  any  of  his  creatures. 

Who  among  created  intelligences  may  be  viewed 
as  endued  with  these  qualities  in  t\m  next  degree  ? 
The  loftiest  seraph  that  God  has  created,  who  has 
winged  his  way  to  numerous  worlds,  and  taken  the 
most  extensive  survey  of  the  dispensations  of  the 
Almighty,  and  of  his  creatures  and  events. 

Who  among  the  sons  of  men,  is  the  most  illiberal 
and  inaccurate  in  the  judging  of  opinions,  of  per- 
sons, and  of  things  ?  The  man  who  has  lived  all  his 
days  within  the  confines  of  his  native  village  ;  who 
has  never  looked  beyond  the  range  of  his  own  re- 
ligious party ;  whose  thoughts  have  always  run  in 
one  narrow  track  ;  whose  reading  has  been  confined 
to  two  or  three  volumes ;  who  cares  for  nothinor 
either  in  the  heavens  or  the  earth,  but  in  so  fur  as 
it  ministers  to  his  convenience,  his  avarice,  or  his 
sensual  enjoyment ;  who  will  admit  no  sentiment 
to  be  true,  but  what  he  may  have  heard  from  his 
own  parson  ;  and  whose  conversation  seldom  rises 
beyond  the  slanderous  remarks  which  are  circulated 
among  his  neighbours.     Persons  of  such  a  charac- 


400  SERMON  XXIX. 

ter  are  entirely  unqualified  for  forming  a  correct 
judgment,  either  of  the  sentiments  and  actions  of 
men,  or  of  the  works  and  the  ways  of  God  ;  for  they 
are  devoid  of  that  information  and  those  principles, 
which  are  requisite  to  form  a  rational  decision  in 
relation  to  either  of  these  subjects. 

It  may  be  admitted  as  a  kind  of  axiom  in  our  esti- 
mate of  human  character,  that  in  proportion  to  the 
ignorance  and  narrow  range  of  view  which  charac- 
terize any  individual,  in  a  similar  proportion  will  be 
his  want  of  candour,  and  his  unfitness  for  passing 
a  sound  judgment  on  any  subject  that  is  laid  before 
him.  But  the  man  who  has  taken  excursions  throui?h 
the  widest  range  of  thought,  accompanied  with  a 
corresponding  improvement  of  his  moral  powers, 
will  be  the  most  liberal  and  candid  in  his  decisions 
on  the   moral  and  intellectual  qualities  of  others. 
To  these  maxims,  few  exceptions  will  generally  be 
found.    In  forming  an  enlightened  judgment  in  re- 
gard to  any  action  or  object,  it  is  essentially  requi- 
site that  we  Cfiteitemplate  it  in  all  its  difierent  fea- 
tures and  aspects,  and  in  all  its  minute  circumstances, 
bearings,  and  relations.     On  the  same  princi])le,  it 
must  be  admitted  that  he  who  has  viewed  religion  in 
all  its  requisitions  and  consequences,  who  has  taken 
the  most  extensive  survey  of  the  manifestations  of 
God  and  of  the  habits  and  relations  of  men,  is  the 
best  qualified  to  pronounce  a  candid  and  accurate 
decision  on  all  the  intellectual  and  moral  cases  that 
may  come  before  him.     And  if  the  spirit  of  these 
sentiments  be  founded  on  fact,  it  will  follow  that 
the  more  we  resemble  God  in  the  amplitude  of  our 
intellectual    views    and  benevolent  aflfections,  the 
more  candid,  and  liberal,  and  accurate,  will  our 
judgments  be  in  reference  to  all  the  actions,  ob- 
jects, and  relations  we  contemplate. 

On  the  other  hand,  the  man  who  is  confined  to  a 
narrow  range  of  thought  and  prospect,  is  continually 
erring  in  the  estimates  he  forms,  both  in  respect  to 
physical  fiicts,  to  general  ])rinciples,  and  to  moral 


SERMON  XXIX.  401 

actions.  He  forms  a  premature  and  uncharitable 
opinion  on  every  slander  and  report  against  his 
neighbour.  Without  hesitation  does  he  condemn 
and  throw  an  unmerited  odium  on  vvliole  bodies  of 
men,  because  a  few  of  their  number  may  have  dis- 
played weakness  or  folly.  He  hates  and  despises 
men  and  their  opinions,  because  they  belong  not  to 
his  political  or  religious  party.  And  while  he  pro- 
nounces his  decisions  on  the  motives  of  his  fellow- 
mortals,  with  as  much  confidence  as  if  he  had  sur- 
veyed their  hearts  with  the  eye  of  omniscience,  he 
cannot  hear  an  objection  against  his  favourite  opi- 
nions with  patience,  nor  an  apology  for  any  set  of 
principles  but  his  own.  He  is  arrogant  and  dogma- 
tical in  his  assertions,  and  will  make  no  concessions 
to  the  superiour  wisdom  of  others.  Hence  he  sets 
himself  with  violence  against  every  proposal  for  re- 
formation in  the  church,  because  his  forefathers  ne- 
ver thought  of  it ;  and  because  such  innovations  do 
not  suit  his  humour  and  pre-conceived  opinions.  In 
the  most  confident  tone  does  he  decide  on  what 
God  can  and  cannot  do,  as  if  he  had  taken  the 
most  perfect  survey  of  infinite  perfection  ;  and  he 
frets  at  the  divine  dispensations  when  they  do  not 
exactly  correspond  with  his  own  humour  and  selfish 
views.  He  vainly  imagines  that  he  is  better  quali- 
fied to  pronounce  a  decision  on  the  varied  topicks 
of  divinity,  than  all  the  philosophers  and  divines, 
and  all  the  brightest  geniuses,  who  have  ever  ap- 
peared in  the  world,  though  he  cannot  but  confess 
that  he  never  gave  himself  the  trouble  to  examine 
into  such  matters.  His  views  of  the  providential 
dispensations  of  God,  are  equally  partial  and  dis- 
torted. If  disease,  or  poverty,  or  misfortune,  hap- 
pen to  his  neighbour,  especially  if  he  had  withdrawn 
from  the  religious  party  to  which  he  belongs,  it  is 
considered  as  a  penal  judgment  for  errour  and  apos- 
tacy.  If  prosperous  circumstances  attend  his  fami- 
ly or  religious  party,  it  is  viewed  as  a  sign  of  divine 
approbation.  He  views  not  the  hand  of  God,  except 

51 


402  SERMOJN  XXIX. 

in  uncoinmou  occurrences ;  and  then  he  imagines 
that  a  miracle  is  performed,  and  that  the  wheels  of 
nature  are  stopped,  to  accomplish  tlie  event.  Seldom 
does  he  look  beyond  the  precincts  of  his  own  church 
or  nation,  to  observe  the  movements  of  the  divine 
footsteps  tovvtiid  other  tribes  of  his  fallen  race.  He 
overlooks  the  traces  of  divine  o{)eration,  which  are 
every  moment  to  be  seen  above  and  around  him ; 
and  yet,  in  the  midst  of  all  such  partial  and  con- 
tracted views,  he  will  sometiaies  decide  on  the  wis- 
dom and  rectitude  of  the  ways  of  God  with  as  much 
confidence  as  if  he  had  entered  into  the  secret  coun- 
cils of  the  Eternal,  and  surveyed  the  whole  plan  of 
his  procedure.  Such  are  a  few  prominent-outlines  of 
the  character  of  thousands  whose  names  are  enrolled 
as  members  of  tlie  visibhi  church,  and  whose  illibe- 
rality  and  self-confidence  are  owing  to  the  contract- 
ed notions  they  have  formed  of  God  and  of  religion. 
And  surely  it  must  appear  desirable  to  every  enlight- 
ened Christian,  that  every  proper  means  should  be 
used  to  prevent  rational,  immortal  beinjxs,  from  re- 
maining enchained  in  such  mental  thraldom. 

On  the  other  hand,  the  man  who  takes  an  enlight- 
ened view  of  all  the  works  and  dispensations  of 
God,  and  of  all  the  circumstances  and  relations  of 
subordinate  beings,  readily  acquires  a  nobleness  and 
liberality  of  mind,  and  an  accuracy  in  the  judging 
of  things  human  and  divine,  whicli  no  other  person 
can  possess.  He  does  not  hastily  take  up  an  evil 
assertion  against  his  neighbour;  for  he  considers 
how  unfounded  such  reports  often  are,  and  how  much 
they  may  be  owing  to  the  insinuations  of  envy  or 
malice.  And  when  he  can  no  longer  doubt  of  an 
evil  action  being  substantiated  against  any  one,  he 
does  not  triumph  over  him  in  the  language  of  exe- 
cration, for  he  considers  all  the  circumstances,  re- 
lations, feelings,  and  temptaiions,  with  which  he  may 
have  been  surrounded  ;  and  reflects  that  he  himself 
is  a  frc.il,  sinful  creature,  and  might  possibly  have 
fallen  in  a  similar  way,  had  he  been  placed  in  the 


SERMON  XXIX.  403 

same   situation.     He   does  not  trumpet  forth  the 
praises  of  a  man,  who  has  performed  one  brilliant, 
benevolent  deed,  as  if  he  were  a  character  to  be 
admired  and  culoaized,  wiiile  the  general  course  of 
his  life  is  marked  willi  vice  and  an  utter  forgetful- 
ness  of  God  and  reli/:^ion  ;  nor  does  he  fix  a  stigma 
of  immorality  upon  the  person  wlio  may  have  acted 
foolishly  or  sinfully  in  one  or  two  instances,  while 
the  general  tenour  of  his  conduct  has  been  marked 
by  purity  and  rectitude  ;  for  in  both  cases,  he  con- 
siders that  it  is  not  a  single  action,  but  general  habits, 
which   determine  the  character  of  any  individual. 
Esteeming  the  wise  and  the  good,  he  holds  friendly 
intercourse  with  them,  to  whatever  political  or  re- 
ligious party  they  belong.     He  can  bear  with  affa- 
bility and  candour,  to  have  his  opinions  contradict- 
ed ;  and  can  differ  from  his  neighbour  in  many  dis- 
puted points,  while  at  the  same  time  he  values  and 
esteems  him.     Nor  will  he  brand  a  man  as  a  here- 
tick  or  deist,  because  he  takes  a  view  of  some  opin- 
ions in  theology  in  a  different  light  from  what  he 
himself  does ;  for  he   considers  the  difference  of 
habits,  studies,  pursuits,  and  educational  prejudices, 
which  must  have  influenced  his  opinions;  and  makes 
due  allowance  for  the  range  of  thought  to  which 
he  may  have  been  accustomed.     He  is  di.^posed  to 
attribute  the  actions  of  others  to  good   motives, 
when  he  has  no  proof  of  the  contrary.     No  threats 
or  physical  force   does  he  use  to  support  his  opin- 
ions, or  to  convince  gainsayers  ;  for  he  knows  that 
no  external  coercion  can  illuminate  the  mind  ;  and 
that  the  strength  of  arguments  and  the  force  of 
truth,  can  alone   produce  conviction.     He  is  con- 
vinced how  ignorant  he  is,  notwithstanding  all  his 
study,   observations,  and   researches,  and   presses 
forward,  as  long  as  he  lives,  to  higher  degrees  of 
knowledge  and  of  moral  improvement. 

And  such  a  man  is  an  active  promoter  of  every 
scheme  that  tends  to  enlighten  mankind,  to  melio- 
rate their  condition,  and  extend  the  knowledge  of 


404  SERMON  XXIX. 

salvation  to  the  ends  of  the  earth  ;  for  he  considers 
that  it  is  not  by  miracles,  but  by  the  subordinate 
agency  of  intelligent  beings,  that  God  will  effect 
the  illumination,  and  moral  revelation  of  our  apos- 
tate race.  He  views  the  hand  of  God  in  all  the 
movements  of  the  scientifick,  the  political,  and  reli- 
gious world;  and  perceives  him  accomplishing  his 
purpose  in  the  inventions  of  human  genius,  and  in 
the  economy  of  the  minutest  insect,  as  well  as  in 
the  earthquake,  the  storm,  and  the  convulsions  of 
nations ;  for  he  considers  the  smallest  atom,  and 
the  hosts  of  heaven,  as  equally  directed  by  eternal 
wisdom,  and  equally  necessary  in  the  universal  chain 
of  creatures  and  events.  With  a  becoming  modes- 
ty he  speaks  of  the  ways  and  works  of  God.  When 
he  meets  with  any  dark  and  afflictive  dispensation 
in  the  course  of  Providence,  he  does  not  fret  and  re- 
pine ;  but  is  calm  and  resigned,  conscious  that  he 
perceives  only  a  small  portion  of  the  chain  of  God's 
dispensations,  and  is  therefore  unable  to  form  a  just 
comparison  of  the  connexion  of  any  one  part  with 
the  whole.  When  he  contemplates  the  depraved 
and  wretched  condition  of  the  greater  part  of  the 
world  at  present,  and  for  a  thousand  years  past, 
notwithstanding  the  salvation  which  has  been  achiev- 
ed for  sinners  of  mankind,  he  is  far  from  arraign- 
ing the  divine  goodness  and  rectitude,  in  leaving  so 
many  nations  to  walk  in  their  own  ways ;  for  he 
knows  not  what  relation  this  dismal  scene  may  bear; 
what  influence  it  may  have,  or  what  important 
impressions  it  may  produce  on  worlds  and  beings 
with  which  we  are  at  present  unacquainted. 

A  man  of  such  enlarged  views  is  cautious  in  the 
pronouncing  decisively  respecting  the  dispensations 
of  God,  in  regard  to  the  universe  at  large.  He  does 
liot,  for  example,  assert  with  the  utmost  confidence, 
as  some  have  done,  that  there  never  was,  and  never 
will  be,  to  all  the  ages  of  eternity,  such  a  bright  dis- 
play of  the  divine  glory  as  in  the  cross  of  Christ. 
Though  he  admires  and  adores  the  condescension 


SERMON  XXIX.  405 

and  the  love  of  God  in  the  plan  of  salvation  which 
the  gospel  exhibits,  and  feels  an  interest  in  it  far 
beyond  that  of  any  other  special  manifestation  of 
Deity;  yet  he  daresnotset  limits  to  the  divine  at- 
tributes and  operations.     He  considers  himself  at 
present,  with  regard  to  the  grand  system  of  the  uni- 
verse, in  a   situation  similar  to  that  of  a  small  in- 
sect on  one  of  the  stones  of  a  magnificent  edifice, 
which  sees  only  a  few  hair-breadths  around  it,  and 
is  altogether  incapable  of  surveying  the  symmetry, 
the  order,  and  beauty  of  the  structure,  and  of  form- 
ing an  adequate  conception  of  the  whole.  Convinc- 
ed is  he,  that  he  has  never  yet  surveyed  the  millionth 
part    of  Jehovah's    empire,  and   therefore  cannot 
tell  what  the  eternal  Sovereign  has  been  pleased  to 
exhibit  in  its  numerous  provinces  ;  and  least  of  all, 
can  he  ever  presume  to  divine  into  the  depth  of  in- 
terminable ages,  and  boldly  declare  what  the  Al- 
mighty will  or  will  not  do,  through  eternity  to  come. 
He  therefore  views  it  as  presumption,  while  he  has 
no  dictate  of  revelation  for  his  warrant,  to  pronounce 
decisively,  either  on  the  one  side  or  the  other,  of 
such  a  deep  and  important  question,  which  seems 
above  the  reach  of  the  loftiest  seraph  to  determine. 
In  short,  he  endeavours  to  take  a  view  of  all  the 
manifestations  of  Deity  within  his  reach,  from  every 
source  of  information  which  lies  before  him,  and  as 
far  as  his  limited  faculties  will  permit.  JNor  does  he 
call  in  question  the  discoveries  of  science,  because 
they  bring  to  his  ears  most  astonishing  reports  of 
the  wisdom  and  omnipotence  of  Jehovah,  and  the 
boundless  extent  of  his  kingdom  ;  but  rejoices  to 
learn  that  the  grandeur  of  his  dominions  is  actually 
found  to  correspond  with  the  lofty  descriptions  of 
divine  majesty  and  glory  recorded  in  the  volume  of 
inspiration,    and  is  thereby  inspired  with  nobler 
hopes  of  the   glory  and  felicity  of  that  heavenly 
world,  where  he  expects  to  spend  an  endless  exist- 
ence. 


406  SERMON  XXIX. 

If,  then,  such  be  some  of  the  features  in  the  cha- 
racter of  the  enlightened  Christian;  if  liberality, 
and  candour,  and  accurate  investigation,  mark  the 
judgments  he  pronounces  on  the  sentiments  and  the 
actions  of  men,  and  on  the  works  and  the  ways  of 
God ;  and  if  such  views  and  feelings  ought  to  be 
considered  as  more  congenial  to  the  noble  and  be- 
nevolent spirit  of  our  religion,  than  the  narrow  and 
distorted  notions  of  a  contracted  mind,  it  must  be 
an  object  much  to  be  desired,  that  the  mass  of  the 
Christian  world  would  be  led  into  such  trains  of 
thought  as  might  imbue  their  minds  with  a  larger 
portion  of  this  spirit.  And  if  diversified  and  occa- 
sional discussions  on  the  topicks  to  which  we  have 
adverted,  would  have  a  tendency  to  produce  this  de- 
sirable effect,  it  is  obvious  that  such  branches  of 
knowledge  as  are  calculated  to  enlarge  the  capacity 
of  the  mind,  and  to  throw  a  light  over  the  revelations 
and  the  works  of  God,  should  no  longer  be  over- 
looked in  the  range  of  our  religious  contemplations. 

With  such  striking  remarks  and  noble  sentiments 
of  an  eminent  man  and  highly  distinguished  au- 
thor, this  discourse  is  concluded.     Amen, 


SERMON  XXX. 


MAN  MUST  RENDER  HIS  FINAL  ACCOUNT  TO  GOD. 


LUKE  XVI.  2. 

Give  an  account  for  thy  stewardship. 

Man  is  an  intelligent  and  accountable  being.  lie 
is,  in  a  subordinate  degree,  responsible  to  his  fellow- 
men  ;  but  his  supreme  responsibility  is  to  God. 
During  his  life,  in  various  respects  is  he  frequently 
called  to  answer  for  his  conduct;  and  when  the 
great  drama  of  life  shall  be  wound  up,  with  its  scene- 
ry closed  by  the  curtain  of  death,  he  must  render  his 
final  account. 

The  words  of  the  text  are  included  in  one  of  the 
parables  of  the  Saviour,  spoken  unto  his  disciples, 
but  in  the  presence  of  the  Pharisees.  "  There 
was  a  certain  rich  man  which  had  a  steward ;  and 
the  same  was  accused  unto  him,  that  he  had  wasted 
his  goods.  And  he  called  him,  and  said  unto  him, 
How  is  it,  that  1  hear  this  of  thee  X  give  an  account 
of  thy  stewardship  ;  for  thou  mayest  be  no  longer 
steward.  Then  the  steward  said  within  himself, 
What  shall  I  do  ?  for  my  lord  taketh  away  from  me 
the  stewardship  :  I  cannot  dig  ;  to  beg  1  am  asham- 
ed. I  am  resolved  what  to  do,  that,  when  I  am  put  out 
of  my  stewardship,  they  may  receive  me  into  their 
houses.  So  he  called  every  one  of  his  lord's  debt- 
ors unto  him,  and  said  unto  the  first.  How  much 
owest  thou  unto  my  lord  ?  And  he  said.  An  hun- 
dred measures  of  oil.  And  he  said  unto  him, 
Take  thy  bill,  and  sit  down  quickly,  and  write  fifty. 
Then  said  he  to  another.  And  how  much  owest 
thou .''  And  he  said,  An  hundred  measures  of  wheat. 


408  SERMON  XXX. 

And  he  said  unto  him,  Take  thy  bill,  and  write 
fourscore.  And  the  lord  commended  the  unjust 
steward,  because  he  had  done  wisely  :  for  the  chil- 
dren of  this  world  are  in  their  generation  wiserthan 
the  children  of  light." 

A  few  remarks  will  suffice  as  an  explication  of 
this  part  of  the  parable.  By  the  rich  man,  is  re- 
presented the  Lord  himself,  the  original  and  sole 
proprietor  of  all  things.  The  steward  designates 
the  man  who  is  intrusted  with  worldly  riches,  and 
misemploys  them,  or  with  any  thing  of  which  a  good 
or  bad  use  may  be  made :  as  the  faculties  of  our 
souls,  the  members  and  senses  of  the  body,  health, 
strength,  genius,  learning,  eloquence,  authority,  and 
influence.  The  wasting  of  the  goods  may  denote, 
that  he  either  misemployed  his  master's  property 
by  his  own  indulgence,  or  by  bad  management. 

The  lord  is  next  described  as  expostulating  with 
the  steward,  who  could  neither  deny  the  charge, 
nor  excuse  himself.  Hence  we  are  taught,  that 
death  will  shortly  put  an  end  to  every  man's  stew- 
ardship ;  and  all  who  shall  have  misimproved  their 
talents,  will  be  rendered  speechless.  When  the 
steward  heard  the  decisive  sentence,  he  devised  a 
plan  well  suited  to  his  purpose,  and  consistent  with 
his  character ;  determining  to  seduce  the  debtors 
for  the  sake  of  their  own  advantage,  to  concur  in 
defrauding  their  lord.  By  this  measure  he  would 
confer  an  obligation  on  them  ;  and  they,  being  ac- 
complices in  the  fraud,  would  be  restrained  from 
informing  against  him.  Notwithstanding,  if  they 
should  refuse  to  give  him  assistance  in  his  distress, 
he,  as  a  desperate  man  who  had  nothing  to  lose, 
could  inform  against  them  to  the  great  injury  of 
their  character  and  property.  When  this  project 
came  to  light,  his  lord  commended  the  unjust  stew- 
ard, not  for  his  iniquity,  but  for  his  policy,  in  con- 
certing a  plan  of  providing  against  the  lime  of  ap- 
proaching indigence.  In  view  of  his  conduct  it 
was  granted,  that  worldly  men  are  more  prudent  in 


SERMON  XXX.  409 

respect  of  their  temporal  interests,  than  the  people 
of  God  are  in  reference  to  their  eternal  concerns. 

The  subject  is  now  clearly  presented  in  the  fol- 
lowing light.  Wlien  death  closes  the  probationary 
state  of  man,  he  must  give  an  account  of  himself  to 
God.  Life,  with  all  its  manifold  privileges  and  con- 
cerns, is  intrusted  to  mortals  as  to  stewards,  whose  in- 
dispensable duty  is,  to  improve  all  for  the  promotion 
of  the  divine  glory.  Tlie  method  proposed  in  the 
prosecution  of  this  discourse,  is,  to  bring  to  view 
some  of  the  privileges,  or  talents,  of  which  we  must, 
at  last,  render  a  supreme  and  impartial  account. 
And  by  a  talent  may  be  understood  any  opportu- 
nity, gift,  or  means  which  God  grants  to  men  to 
serve  him  in  time,  and  thus  prepare  for  a  blessed 
existence  in  eternity. 

1st.  Time  itself  may  be  considered  as  a  talent, 
put  into  our  hands,  which  we  may  and  ought  to  im- 
prove with  a  supreme  regard  to  the  glory  of  God. 

Time  may  be  defined  a  sacred  trust  committed 
to  us,  moral  agents,  as  stewards  for  the  great  moral 
Governour,  and  Lord  of  the  universe.  And  as  we 
are  accountable  to  him  for  all  our  thoughts,  words, 
and  actions,  so  we  must  account  for  all  our  con- 
duct, during  every  day  of  our  lives,  from  the  time 
in  which  we  are  capable  of  improvement  and  use- 
fulness. When  death,  with  his  irreversible  mandate, 
shall  summon  us  to  give  an  account  of  our  steward- 
ship, days  and  weeks,  months  and  years,  with  all 
the  deeds  done  in  the  body,  we  shall  find  registered 
for  our  supreme  trial,  when  the  books  shall  be 
opened  in  the  high  court  of  heaven.  And  as  these 
periods  allotted  us  in  our  probationary  state,  are 
greatly  varied,  so  the  account  which  must  be  ren- 
dered by  some,  will  be  vastly  more  solemn  than  that 
of  others. 

Let  each  one  of  us  then  make  the  important  in- 
quiry, how  shall  we,  so  highly  and  momentously 
responsible,  husband  our  precious  time  to  the  best 

52 


416  SERMON  XXX 

possible  advantage  ?  Surely,  in  opposition  to  idle- 
ness and  inactivity,  industry  and  diligence  should 
fill  up  our  golden  moments.  As  idleness  is  the  parent 
of  mischief,  so  the  hand  of  the  diligent  maketh  rich. 
An  idle  person  is  peculiarly  exposed  to  fall  into  va- 
rious sins,  and  to  contract  many  pernicious  habits, 
from  which  industry  would  prove  a  timely  and 
wholesome  antidote.  How  many  are  the  evils  which 
individuals  undergo,  and  with  which  society  is  bur- 
dened in  consequence  of  this  one  vice,  this  bane  of 
mind  and  body,  this  contagious  poison  of  the  com- 
munity !  The  situations  of  most  men  are  such,  that 
the  duties  which  tiiey  owe  to  their  families  and  fel- 
low-men, call  upon  them  to  be  industrious  and  pru- 
dent of  their  time.  Nor  can  any  spend  their  mo- 
ments idly,  without  contracting  guilt.  An  idle  and 
slothful  steward,  even  in  temporal  concerns,  must  be 
accounted  a  deficient,  unprofitable  servant ;  for  one 
will  not  he  slothful  in  business,  who  is  fervent  in 
spirit,  serving  the  Lord. 

The  young  should  remember  their  Creator  in 
the  days  of  their  youth,  and  consider  early  piety  as 
their  highest  adorning.  They  should  also  diligent- 
ly improve  their  opportunities  for  obtaining  a  good 
education,  and  knowledge  in  the  useful  arts  and 
sciences,  or  some  mechanical  branch,  that  they  may 
have  the  means  of  obtaining  a  competence  in  ad- 
vancing life,  and  become  useful  members  of  society. 
To  this  end,  let  thetn  consider,  how  many  in  mid- 
dle and  old  age,  with  painful  sensations  of  regret, 
reflect  on  their  past,  idle  and  neglected  youth. 
Thus  their  mispent  golden  period,  is  shortly  ex- 
changed for  bitter  repentance.  But  would  any  ex- 
cel in  some  useful  trade  or  profession '?  or  in  any 
honourable  pursuit?  Then  let  them,  in  early  life, 
shun  idleness,  and  with  diligence  pursue  some  ho- 
nest calling,  so  that  they  may  render  a  good  ac- 
count to  thpjr  final  Judge  for  their  precious  and  ir- 
revocable time. 


SERMON  XXX.  411 

The  duties  of  persons  of  mature  years,  relating 
to  themselves,  or  families,  or  to  their  fellow-men  ; 
or  those  of  the  immedinte  exercises  of  devotion, 
are  so  various  and  indispensable,  that  they  may 
justly  shudder  at  the  thought  of  spending  one  day 
in  slothfulness.  Daily  labour,  offices  of  usefulness, 
or  acts  of  charity  and  piety,  should  excite  them  to 
diligence.  Then  let  all  practically  remember,  that 
their  time  is  not  absolutely  their  own,  but  that  it  is 
a  talent  committed  to  them  from  heaven,  and  of 
which  the  supreme,  moral  Governour  demands  a 
wise  and  faitliful  improvement.  Are  some  in  easy 
or  affluent  circumstances  in  life  ?  Then  surely  they 
are  under  increasing  obligations  to  do  much  good. 
Though  they  may  be  exem})t  from  toilsome,  bodily 
labour ;  yet  they  are  not  free  to  indulge  in  lascivi- 
ousness  and  indolence.  The  Lord  has  not  allotted 
them  their  time  for  self-indulgence  and  sloth.  He 
demands  a  nobler  use  of  their  leisure  moments ; 
the  promoting  of  the  welfare  of  others,  and  the  ad- 
vancement of  his  cause.  As  youth  should  devote 
their  youthful  days  in  preparation,  and  with  a  wise 
reference  to  a  future,  advanced  age,  so  should  all 
account  it  their  main  business  so  to  consecrate  their 
time  as  to  prepare  for  a  blessed  eternity. 

2dly.  Natural  abilities  are  talents  which  man- 
kind ought  to  improve  in  view  of  giving  an  account 
of  their  stewardship  to  God. 

Some  men  are  gifted  with  natural  talents  much 
more  capacious  than  others.  But,  in  the  great  day 
of  final  requisition,  the  momentous  inquiry  will  be, 
how  each  one  has  improved  them  :  whether  for  the 
honour  of  an  intelligent  and  immortal  being,  or  for 
his  shame  and  everlasting  contempt.  All  the  pow- 
ers of  the  human  soul  are  capable  of  vast  improve- 
ment and  enlargement.  And  accordingly  as  man- 
kind shall  have  improved  or  misimproved  their  na- 
tural faculties,  whether  bodily  or  mental,  so  will 
they  with  joy,  or  with  sorrow,  give  a  final  account 
of  their  stewardship.     They  who  improve  their 


41^  SERMON  XXX. 

hearing  and  seeing,  and  other  senses,  and  mem- 
bers of  the  body,  as  stewards  for  God,  will  meet  the 
approbation  of  their  Judge.  But  they  who  em- 
ploy them  as  instruments  of  unrighteousness  unto 
sin,  must  endure  his  frown.  The  use  which  is  made 
of  the  lonofue  in  social  circles,  in  the  transactions 

^  •       •  "  "111 

of  business,  and  in  religious  conversation,  will  be 
the  subject  of  a  solemn  and  momentous  interroga- 
tion, and  to  many  an  utter  astonishment.  The 
faculty  of  perception  should  be  exercised  as  a  me- 
dium of  contemplation  on  the  glorious  works  of  God, 
and  of  discernment  to  know  his  will.  Would  memo- 
ry stand  the  solemn  tost,  let  it  be  engaged,  in  trea- 
suring up  in  the  mind  ideas  which  will  prove  use- 
ful and  worthy  its  high  office.  Reason  must  be 
scrutinized,  whether  exercised  for  the  dignity,  or 
for  the  disgrace  of  human  nature.  Conscience  will 
itself  appear  in  the  character  both  of  a  true  witness 
and  an  impartial  judge.  Happy  they  whom  it  ap- 
proves, but  wo  to  those  whom  it  condemns  !  How 
careful  then  should  mankind  be  to  let  this  faculty 
discharge  its  proper  office,  and  not  turn  a  deaf  ear 
to  its  voice  !  They  should  not  resist  the  light  for 
fear  of  being  reproved,  nor  stifle  the  admonitions  of 
conscience  ;  for  they  who  are  bent  on  a  false  peace, 
must  answer  to  God  for  their  folly  and  guilt. 

3dly.  Property  is  a  talent,  or  gift,  for  the  use  of 
which  men  will  eventually  be  called  to  give  a  strict 
and  final  account. 

Its  distribution  is  greatly  varied.  While  some 
are  surrounded  with  riches,  others  have  a  mere 
competence.  But  to  whom  much  is  given,  of  them 
will  much  be  required.  The  wealthy  are  enabled 
to  render  important  aid,  in  supporting  civil  and  re- 
ligious institutions,  in  sending  the  gospel  abroad  to 
the  destitute  and  perishing,  and  in  relieving  the 
wants  of  the  poor.  And  as  wealth  confers  the  power 
of  doing  great  good,  so  all  the  property  which  any 
possess,  may  be  considered  as  their  loan  to  be  im- 
proved in  a  manner   perfectly  satisfactory  to  the 


SERMON  XXX.  413 

great  Donor  and  original  Proprietor.  Ilonce  the  first 
deposite  and  all  the  daily  items  are  minutely  noted  in 
one  of  those  books,  which  will  be  opened  at  the  great 
judgment-day.  And  such  procedure  is  perfectly 
equitable,  "  For  the  gold  and  the  silver  is  the  Lord's. 
The  earth  is  his,  and  the  fulness  thereof."  But  in- 
expressible indeed  will  be  the  disappointment  of 
those  who  thoughtlessly  squander  their  riches,  till 
death  shall  announce,  that  they  may  be  no  longer 
stewards.  How  will  they  stand  aghast  and  speech- 
less, when  the  decisive  requisition  is  made,  "  Give 
an  account  of  thy  stewardship  !"  Testimony  will 
then  be  demanded  as  credentials  of  a  wise  and 
faithful  improvement  of  all  the  talents  ever  intrust- 
ed to  them. 

It  is  indisputable,  that  the  wealthiest  of  men,  and 
indeed  all  men,  are  only  stewards  to  the  great  Lord 
of  all ;  yet  many  do  not  duly  consider  this,  although 
numbers  are  continually  accused  unto  him  of  hav- 
ing wasted  his  goods.  They  who  are  not  prudent, 
in  saving  and  laying  up  property,  according  to  their 
ability,  or  who  are  not  charitable  proportionately 
to  the  little  they  may  have,  will  be  rendered  inex- 
cusable. Would  the  conscientious  man  gladly  hear 
a  remark,  that  he  may  wisely  manage  his  temporal 
concerns'?  In  your  buying  and  selling,  bestowing 
and  accumulating,  view  yourself  in  the  capacity  of 
a  steward  for  God,  devoted  to  the  promotion  of  his 
honour  and  interest.  Carefully  considering  your 
circumstances  and  standing,  as  to  your  food  and 
raiment,  let  not  a  spirit  of  extravagance  be  manifest 
to  stigmatize  you,  nor  a  penurious  disposition  ap- 
pear conspicuous  to  defame  you.  Whenever  aid 
is  requested  for  the  furtherance  of  the  Redeemer's 
cause,  ask  yourself,  as  standing  before  God,  giving 
an  ultimate  account  of  your  stewardship,  how  much 
he  would  have  you  give  ?  or  what  you  ought  to  do"? 
In  every  expenditure  of  any  worldly  good,  let  the 
deed  crown  your  character  with  wisdom  as  a  ser- 
vant of  the  Lord,    In  opposition  to  selfish  and  cove- 


414  SERMON  XXX. 

tous  views,  let  berrevolent  and  liberal  motives  in- 
fluence yoH  in  all  your  ways  in  the  disposal  of  your 
earthly  possessions.  Then,  even  though  death,  at 
an  unexpected  hour,  summon  you  forth  from  your 
stewardship,  it  will  be  to  exchange  earthly  things 
for  heavenly  ;  and  for  blessings  temporal,  to  possess 
those  which  are  eternal. 

4thly.  Authority  is  a  talent,  with  which  some  are 
intrusted  as  stewards  accountable  to  God  for  its 
righteous  exercise. 

So  varied  are  the  dispositions  and  situations  of 
mankind,  that  some  are  raised  to  posts  of  honour 
and  trust  by  their  fellow-men,  and  others  are  in 
authority  from  their  natural  relation.  Civil  magis- 
trates may  do  much  for  the  suppression  of  vice, 
and  the  promotion  of  virtue.  They  are  not  only 
appointed  by  men,  but  also  of  God,  to  be  a  terrour 
to  evil-doers,  and  for  a  praise  to  them  that  do  well. 
And,  as  their  station  is  elevated ;  so,  as  they  shall 
have  exerted  their  power,  will  their  final  account 
rise  high  in  magnitude.  Instructors  of  children  and 
youth  may  do  much,  either  by  a  good  or  bad  exam- 
ple, to  form  the  minds  and  manners  of  the  rising 
generation.  But  for  their  authority  and  influence 
over  those  whom  they  superintend,  they  must  here- 
after give  an  account  of  their  stewardship. 

The  standing  of  parents  is  of  the  highest  impor- 
tance ;  and  unparalleled,  their  responsibility.  How 
should  they  betimes  restrain  their  children  from 
vice,  and  instil  into  their  minds  the  principles  of 
the  gospel !  Eli  and  his  sons  came  to  an  untimely 
end,  because  he  was  not  faithful,  in  restraining 
them  from  wicked  courses.  Their  awful  end  is  on 
divine  record,  that  others  may  be  effectually  warned 
to  shun  both  his  and  their  pernicious  examples.  Let 
parents  fear  the  reproaches  of  their  children  on  a 
dying  bed,  and  to  meet  them,  in  giving  a  final  ac- 
count of  their  stewardship,  unless  their  parental 
authority  be  wisely  and  faithfully  exerted.  Let 
them  train  up  those  peculiarly  intrusted  to  their  care 


SERMON  XXX.  415 

to  be  peaceful  and  useful  members  in  society,  and 
early  to  revere  sacred  institutions.  As  the  authori- 
ty of  any  is  more  or  less  dignified  and  extensive,  so 
will  the  account  which  they  must  render  to  God,  be 
proportionably  solemn  and  important. 

5thly.  Knowledge  and  influence  are  talents,  for 
the  most  noble  use  of  which  mankind  are  account- 
able stewards. 

A  person  of  extensive  information  has  the  power 
of  doing  much  good,  or  much  evil.  How  careful 
then  should  such  a  one  be  to  disseminate  truth,  to 
portray  the  varied  beauties  of  virtue ;  and  to  de- 
picture vice  in  all  its  deformities,  and  fatal  tenden- 
cies !  And  let  those,  whose  influence  is  eminent, 
whether  from  rank,  from  engaging  manners,  or 
fluency  of  speech,  recommend  the  principles  and 
ways  of  godliness,  and  discountenance  those  of  un- 
godliness. How  do  persons,  elevated  by  knowledge 
and  influence,  bear  a  powerful  sway  over  the  minds 
and  habits  of  many !  And  whilst  some,  with  zeal 
and  perseverance,  improve  their  talents  for  the  good 
of  their  fellow-men,  and  the  glory  of  God ;  by 
others  they  are  misimproved,  to  the  spreading  of 
impiety,  and  the  incalculable  detriment  of  the  com- 
munity. That  class  of  men  whose  acquired  abili- 
ties and  accomplishments  are  great,  have  a  most 
powerful  influence,  in  forming  the  customs  and 
morals  of  individuals,  of  societies,  and  of  nations. 
All  have  a  greater  or  less  influence  over  their  friends 
and  associates — an  influence  favourable,  or  unfa- 
vourable, not  only  in  their  presence,  but  in  their 
absence;  not  only  for  time,  but  for  eternity.  Then 
may  useful  knowledge  be  wisely  diff"used,  and  moral 
influence  happily  exerted,  since  every  one  of  us  shall 
give  account  of  himself  to  God  for  the  improve- 
ment of  these  talents. 

6thly.  The  attendance  of  publick  worship  on  the 
Lord's  day,  as  it  is  a  consecrated  opportunity  grant- 
ed to  men  to  serve  him,  may  be  considered  as  a  ta- 
lent, for  the  improvement  of  which  we  must  render 
a  strict  account. 


416  SERMON  XXX. 

The  Lord's  day  is  a  heavenly  gift,  a  special  pri- 
vilege, a  sacred  means,  for  promoting  and  attaining 
the  most  glorious  ends.  Thus  viewed,  some  gene- 
rally enter  the  sanctuary,  and  attend  the  preaching 
of  the  word,  though  others  seldom  or  never  attend. 
But  whether  they  attend  or  not,  they  must  render 
their  account  to  God.  It  is  the  day  which  he  has 
appointed  for  his  worship,  and  for  the  advancing  of 
the  Redeemer's  kingdom  on  the  earth.  Yet  how 
frequently  do  some  absent  themselves  from  its  re- 
gular observance  in  the  house  of  God,  and  how  va- 
ried their  excuses ! 

Some  pretend  they  have  not  decent  apparel  for 
attendance  on  publick  worship.  But  are  they  in- 
dustrious and  economical  ?  and  can  they  not  appear 
so  decently  as  some  of  their  neighbours  ?  The 
Lord  would  have  them  tread  his  courts  without 
costly  raiment ;  for  he  looketh,  in  such  instances, 
on  what  they  have,  and  not  on  what  they  have  not. 
So  they  are  without  excuse.  Others  forsake  the 
house  of  God  because  their  apparel  is  not  so  clean- 
ly or  neatly  prepared,  as  they  could  wish.  But  were 
they  invited  to  a  tea  party,  or  to  attend  a  ball,  their 
excuses  would  vanish,  and  they  be  in  readiness. 
Thus  they  manifest  a  greater  regard  for  social 
circles  and  amusements,  than  they  do  for  the  ser- 
vice of  God  and  their  immortal  interests.  Some  do 
not  attend  divine  service  for  the  want  of  time  for 
preparation.  But  did  they  not  spend  the  precious 
hours  of  the  morning  of  the  Lord's  day  in  sleep  or 
indolence,  they  would  have  time  sufficient  to  be  in 
readiness.  Then  how  trifling  and  vain  such  excuses, 
and  what  a  sad  account  to  be  rendered  to  God ! 
But  others  have  other  excuses.  They  must  stay  at 
home  to  post  their  books,  to  read  some  history,  no- 
vel, or  newspaper,  lately  received.  Perhaps  ac- 
counts are  to  be  settled,  or  some  labour  in  the  shop 
or  field  to  be  completed.  And  others  are  engaged, 
on  the  Lord's  day,  in  amusements  and  sports  which 
would  not  be  lawful,  even  on  other  days.     But  how 


SERMON  XXX.  417 

must  the  Lord  look  down  from  heaven  with  a  frown 
and  indignation  upon  isuch  doings  on  his  holy  day  ! 
And  how  by  multitudes  is  the  gracious  day  of  pre- 
paration for  heaven  spent  as  an  awful  day  of  pre- 
paration for  hell  I 

But  concerning  those  who  tread  the  sacred  courts 
of  Jehovah,  what  are  their  views'!  Are  they  eager 
to  hear  a  new  speaker,  a  cunningly  devised  dis- 
course ?  or  to  extol  eloquence  I  In  time  of  divine 
service,  do  they  appear  with  gayety  and  levity  ?  Or 
do  they  conscientiously  hear  the  truth,  receive  it 
into  a  good  heart,  and  practise  it  in  their  lives,  as 
those  who  expect  to  give  an  impartial  account  of 
their  stewardship  to  their  supreme  Lord  ?  How  so- 
lemn and  vastly  different  Avill  be  the  account,  and 
the  rewards  which  will  be  reaped,  by  those  privi- 
leged with  tiie  stated  expounding  of  the  word  on 
the  Lord's  day  !  The  eye  of  God  is  now  upon  us, 
and  the  recording  angel  of  heaven  is  now  register- 
ing the  manner  in  which  we  attend  publick  worship. 
Then  let  us  so  improve  the  invaluable  hours  of  holy 
time,  that  when  we,  as  no  longer  stewards,  shall  be 
required  to  render  our  account  to  God,  our  Sabbaths 
may  not  rise  up  in  judgment  as  a  swift  witness  to 
testify  against  us. 

7thly.  Family  prayer,  as  it  is  an  opportunity  of 
doing  good,  and  a  means  of  serving  God,  may  be 
considered  as  a  talent  to  be  improved. 

The  goodly  effects  of  family  worship  evince  the 
duty.  And  what  a  privilege,  that  the  head  of  a 
household  may,  evening  and  morning,  read  and  ex- 
plain the  divine  word,  and  lead  in  prayer!  What 
parent  is  there,  whose  heart  glows  for  the  present 
and  future  well-being  of  his  dear  offspring,  who 
could  be  denied  this  exercise?  What  benevolent 
father  does  not  esteem  it  one  of  his  greatest  privi- 
leges to  be  in  the  circle  of  his  family,  and  to  teach 
religion  both  by  precept  and  example  ?  Methinks 
I  hear  one  say,  Gladly  would  I  lead  in  family  prayer, 

53 


418  SERMON  XXX. 

if  I  had  a  gift.  A  gift !  What  is  meant  by  a  gift  I 
Eloquent  address  and  engaging  delivery  1  Alas  ! 
which  is  the  most  acceptable  to  the  Searcher  of 
hearts-r-eloquence  of  speech,  or  the  broken  ex- 
pressions from  one  of  an  humble  and  contrite  heart  ? 
O,  may  not  the  wo  of  those  families,  that  call  not 
upon  God,  fall  on  our  heads  !  May  the  evening 
and  morning  sacrifice  of  thanksgiving  and  prayer 
ascend  to  heaven  as  consecrated  incense  from  our 
family  altars,  and  draw  down  blessings  on  parents 
and  children,  on  churches  and  the  world.  Let  not 
the  highly  precious  season  of  family  devotion  be  a 
misimproved  talent  for  our  condemnation,  when  we 
shall  be  called  to  render  an  account  to  God  of  our 
stewardship. 

8thly.  Secret  prayer  may  be  considered  an  op- 
portunity and  means  of  serving  God,  and  a  talent 
which  all  may  and  ought  to  improve. 

If  a  pious  soul  were  denied  this  privilege,  how 
would  sorrow  fill  the  mind  !  How  did  the  closet, 
the  garden,  the  mountain,  and  the  cold  ground,  wit- 
ness the  fervency  of  the  Saviour's  petitions,  and 
private  ejaculations  !  And  who  would  wish  to  die, 
without  following  his  example  1  Secret  prayer  is 
suited  to  every  age  and  condition  in  life.  To  say 
nothing  concerning  the  precepts  of  divine  revela- 
tion to  enforce  this  duty,  let  us,  at  least,  claim  it  as 
our  privilege.  Let  secret  prayer  be  the  peace  and 
life  of  our  souls.  Can  we  indeed  serve  the  Lord 
acceptably,  and  not  habitually  exercise  this  gift? 
Rather  let  us  pray  v.ithout  ceasing,  that  we  may 
not  be  inexcusable  in  that  day,  when  we  shall  be 
called  to  give  a  final  account  of  our  stewardship  to 
God. 

REMARKS. 

1st.  How  manifestly  inconsistent  are  the  ideas  of 
many  respecting  human  accountability. 


SERMON  XXX.  419 

They  fear  that  drunkenness,  profane  swearing, 
theft,  extortion,  and  murder,  will  place  those,  who 
shall  be  found  guilty  of  such  vices,  or  crimes,  on 
the  left  hand  of  the  Judge  as  unworthy  of  the  king- 
dom of  heaven.  But  they  hope  that  all  they,  who 
may  be  moral,  social,  and  amiable  in  their  manners, 
will  have  their  names  enrolled  in  the  Lamb's  book 
of  life.  Alas!  How  will  the  final,  remunerating  in- 
junction, Give  an  account  of  thy  stewardship,  expel 
all  their  deceptions,  and  thrill  their  hearts  with  con- 
sternation !  How  unable  will  they  be  to  endure  the 
decisive,  scrutinizing  inquiry.  If  in  time  they  were 
ever  stewards,  devoted  to  the  service  of  God  ?  if,  to 
his  glory,  they  wisely  improved  those  ten,  fifty,  or  se- 
venty years,  allotted  them,  as  a  day  of  grace,  a  space 
for  repentance,  and  for  preparation  for  the  holy  and 
extatick  joys  of  heaven  ?  None  will  then  be  viewed 
as  standing  neutral ;  for  the  misapplication  of 
talents,  the  burying  of  a  talent,  or  even  the  care- 
fully laying  up  of  a  talent  in  a  napkin,  will  be  award- 
ed by  the  supreme  Judge  as  unprofitable  service, 
and  consign  their  stewards  to  outer  darkness.  Some 
have  only  one,  others  a  hundred,  and  some  thou- 
sands of  sabbaths  granted  them  as  precious  oppor- 
tunities to  secure  the  pearl  of  great  price.  And 
what  trembling  must  seize  those,  who  spend  them 
all  in  the  ways  of  folly,  and  preparation  for  perdi- 
tion !  When  the  books  shall  be  opened,  at  the 
great  judgment  day,  then  the  thoughts,  the  motives, 
and  hidden  wickedness,  of  many  will  be  revealed  to 
an  assembled  universe.  The  day  of  final  scrutiny 
will  put  an  end  to  every  man's  delusions.  Though 
many  now  deceive  themselves,  they  need  not ;  for 
they  have  the  faithful  and  unerring  word  of  God  to 
disclose  every  hidden,  fatal  danger ;  and  to  portray 
all  the  things  that  are  excellent. 

2dly.  Wisdom  admonishes  every  soul  of  us  now 
to  seek  an  advocate  to  plead  our  cause  in  that  so- 
lemn, decisive  day  of  trial. 


420  SERMON  XXX. 

It  is  customary  for  any  person,  having  an  im- 
portant cause  to  be  tried  before  a  secular  judge, 
previously  to  make  application  to  some  counsellor, 
thathe  might  examine  the  merits  of  his  case.  And, 
if  he  should  not  seek  for  one  both  skilful  and  able, 
till  the  hour  of  trial,  common  sense  would  upbraid 
the  foolishness  of  his  conduct. 

Now  every  human  being  has  a  cause  depending 
at  the  high  court  of  heaven.     From  this  trial  there 
is  no  escape.     Nor  can   there  be  any  appeal  from 
the  decision  ;  for  the  supreme,  moral  Governourand 
King  of  the  universe  is  tiie  Judge.     And  now  do 
some  persons  feel  deeply  interested  and  solicitous  in 
view  of  tiie  approaching  decisions  of  an  earthly 
court  ?     How  then  should  all  the  energies  of  every 
soul  be  roused,  the  most  delicate  sensibility  excited, 
and  an  agonizing  concern  be  conspicuous,  under  an 
overwhelming  sense  of  his  impending,  supreme  tri- 
al, the  decision  of  which  is  an  irrevocable  doom,  an 
eternal  destiny!     Fellow-mortals,  what  then  does 
wisdom  admonish  us?  for  we  are  all  thus  circum- 
stanced.    We  are  the  debtors,  bankrupts — for  we 
owe  ten  thousand  talents,  and  have  nothing  to  pay. 
Who  will  undertake  for  us  ?  who  can  be  sujfficient 
for  these  things'!  Surely  none  upon  earth.     From 
the  gospel  alone  is  there  any  gleam  of  light  in  our 
case.     To  the  law  and  to  the  testimony  let  us  go, 
and  there  is  a  record,   that  the  Judge  has  a  most 
lovely  Son,  his  dearly  beloved,  the  darling  of  hea- 
ven.    And  O,  will  he  undertuke  for  us  ?  And,  if  he 
should,  would  his  Father  be  well  pleased  ?     Hear 
some    of  his   titles — Jesus — Immanuel — Wonder- 
ful— Counsellor — Mediator.     Again:    "Him   that 
Cometh  unto  me  I  wiil  in  no  wise  cast  out."     And 
the  Father  extends   a  sceptre  of  mercy,  and  saves 
to  the  uttermost  all   that  come  to  him,  through  his 
intercessions.     '^Fhen  let  us  humble  ourselves,  ap- 
ply to  him,  and  frankly  state  the  worst  of  our  con- 
dition.    Let  us  not  be  ashamed  to  have  him  see 


SERMON  XXX.  421 

our  distress,  and  wretchedness,  and  penitence. 
Let  us  turn  from  ourselves,  and  be  enraptured 
with  his  glories.  Let  us  go,  without  money,  and 
without  price,  and  give  ourselves  away  to  him 
for  ever,  entreating  his  love,  his  compassion,  and 
his  efficacious  plea  in  our  behalf — Father,  forgive 
them.  "  Neither  is  there  salvation  in  any  other  ; 
for  there  is  none  other  name  under  heaven,  given 
amongst  men,  whereby  we  must  be  saved."  And 
the  case  of  mankind  is  ruinous  and  desperate  be- 
yond comparison,  unless  they  apply  to  an  atoning 
Saviour,  and  have  the  great  Counsellor  of  the  court 
of  heaven  undertake  their  cause.  Happy,  indeed, 
are  all  they  who  are  enabled  to  say, "  We  have  an  ad- 
vocate with  the  Father,  Jesus  Christ,  the  Righteous." 

3dly.  Let  humility  possess  our  souls,  and  watch- 
fulness characterise  our  doings. 

The  follies  and  sins  which  we  have  already  com- 
mitted, should  humble  us  in  the  dust,  and  enkindle 
a  spirit  of  fervent  prayer.  Beings  so  accountable 
as  we  are,  should  be  excited  to  the  greatest  dili- 
gence and  faithfulness.  The  only  way  to  redeem 
our  time,  is  to  let  the  mispent  past  serve  to  infuse 
deep  contrition  of  heart,  and  inspire  us  with  zeal 
in  all  well-doing  for  the  future.  And  how  blessed  the 
privilege,  that  we  may  become  reconciled  to  God, 
be  devoted  to  his  service  in  time,  and,  at  last,  give  an 
account  of  our  stewardship  to  him  with  joy,  and  in 
our  retribution,  glorify  and  enjoy  him  for  ever  ! 
And  as  the  Lord  is  frequently  calling  upon  us,  in 
his  providence,  and  by  his  word  and  Spirit,  inquir- 
ing. How  is  it,  that  I  hear  such  things  of  you  ^  re- 
minding us,  that  ere  long  we  can  be  no  longer 
stewards,  let  us  be  looking  for  the  coming,  and 
waiting  for  the  glorious  appearance  of  the  Lord  our 
Judge.  Let  us  improve  the  fleeting  days  of  our 
probationary  state  as  a  precious  seed-time  which 
all  men,  as  intelligent  and  immortal  beings,  should 
husband  in  the  wisest  and  best  manner,  with  a  view 


422  SERMON  XXX. 

to  a  rich  and  glorious  harvest.  To  this  end  let 
every  one  use  the  greatest  caution  in  the  selection 
of  seeds,  and  take  heed  in  what  manner  they  are 
sown  ;  for,  in  the  end  of  the  world,  all  will  reap  in 
abundance.  "  He  that  soweth  to  the  flesh,  shall  of 
the  flesh  reap  corruption  :  but  he  that  soweth  to  the 
spirit,  shall  of  the  spirit  reap  life  everlasting." 

Amen. 


THE   END. 


APPENDIX. 


EXPLICATION  OF  THE  TER3I  NATURE. 

Nature  is  a  term,  including  all  the  works  of  creation  which  reve- 
lation and  philosophy  make  known.  Or  nature,  taken  in  its  ut- 
most extent,  embraces  the  whole  compass  of  things  in  the  uni- 
verse, whether  corporeal  or  mental,  physical  or  moral. 

The  phrase,  '' works  of  nature,"  is  frequently  used.  By  the 
works  of  nature,  we  are  to  understand  the  works  of  Deity,  which 
exhibit  wisdom  in  them  all;  which  manifest  design,  order,  and 
harmony.  Or  the  works  of  nature  are  the  works  of  creation, 
which  bear  evident  marks  of  intelligence  and  proclaim  a  God. 

The  "  course  of  nature,"  is  a  phrase  which  is  used  in  a  great 
variety  of  senses.  The  planets,  and  all  the  revolving  luminaries 
of  which  we  have  any  knowledge,  perform  their  circuits  according 
to  a  course  of  nature.  The  sun  so  constantly  performs  his  course,, 
or,  more  strictly  philosophical,  the  earth  perpetually  and  statedly 
revolves  round  its  axis,  according  to  a  course  of  nature  ;  and  the 
moon  also  revolves  on  its  own  axis,  and  around  the  earth,  accord- 
ing to  the  same  course.  The  varieties  and  regularities  of  times 
and  seasons,  the  re-production  of  plants  of  the  same  kind  from 
their  original  seed,  and  the  propagation  of  animals  of  the  same 
species,  are  said  to  be  produced  according  to  certain  courses  of 
nature.  But  what  are  we  to  understand  by  the  phrase  as  thus 
used,  and  as  used  in  various  other  ways  1  The  most  eminent  phi- 
losophers and  divines  have  been,  and  are  still  divided  in  their  ideas 
and  writings  concerning  the  subject.  One  class  maintain,  that 
the  courses  of  nature,  in  all  their  diversified  forms,  are  eflected  by 
the  immediate  hand  of  Deity,  in  a  regular  and  stated  manner  ;  or 
that  the  works  of  divine  Providence,  are  only  the  works  of  crea- 
tion carried  on  to  their  final  completion.  That  is,  that  God  im- 
mediately and  positively  exerts  his  power  in  every  effect  or  move- 
nient,  not  only  of  the  heavenly  bodies,  but  also  in  the  smallest 
matters  that  pertain  to  this  earth,  even  to  the  fall  of  a  sparrow. 

Another  class  conclude,  that  the  Lord  created  all  things  with 
certain  inherent  properties  and  principles,  by  which  all  events  and 
effects  are  produced  in  a  certain  uniform  manner,  without  the 
assistance  of  his  immediate  interposing  hand.  They  account  for 
the  regularity  of  the  heavenly  bodies  in  their  courses,  and  of  the 
principal  movements  pertaining  to  this  earth,  upon  the  laws  of 
attraction  and  gravitation ;  and  for  the  succession  of  the  animal 
and  vegetable  kingdoms,  by  peculiar  natures  and  principles  given, 
by  which  they  are  re-produced.  These  inherent  lav.'s  or  proper- 
ties they  consider  sufficient  to  effect  what  is  called  a  stated  course 
of  nature.  If  we  embrace  either  of  the  above  sentiments,  we 
may  justly  revere  and  adore  the  efficiency  of  the  God  of  nature. 
How  sublime  the  thought,  that  the  hand  of  Deity  is  immediately 


424  APPENDIX. 

present,  directing  all  his  works  !  Or  how  momentous  the  reflec- 
tion, that  the  Great  First  Cause  created  all  things  with  such  pro- 
perties and  innate  laws,  as  to  effect  what  we  behold  in  the  manifold 
stated  courses  ol'  nature  ! 

The  expression  "  human  nature,"  is  frequently  used,  and  in  va- 
rious senses.  In  its  most  general  import,  it  is  designed  simply  to 
point  out  a  human  being  as  far  different  from  the  animals  of  the 
earth,  and  also  from  other  beings.  Human  nature  is  sometimes 
mentioned  in  an  exalted  point  of  view  ;  and  at  others,  as  in  a  state 
of  degradation.  On  the  one  hand,  it  bears  the  impress  of  great 
di"-nity ;  as  man  is  a  being  of  noble  powers,  capable  of  endless 
progression  and  exaltation.  Thus  truly  elevated  and  dignified  is 
human  nature.  But  on  the  account  of  the  fall  and  depravity  of 
man,  how  debased  his  nature!  In  this  view,  how  perverted  !  con- 
sequently, how  humiliating ! 

Alan  may  be  said  to  act  according  to  his  nature,  whether  he 
conduct  in  a  degrading  or  honourable  point  of  view.  When  he 
debases  himself  by  his  conduct,  he  acts  according  to  human  na- 
ture, in  a  fallen,  depraved  state.  But  when  his  actions  are  truly 
manly  and  noble,  he  conducts  according  to  human  nature,  as  view- 
ed in  a  state  of  dignity  and  honour. 

It  is  said  to  be  the  nature  of  animals,  to  perform  certain  actions 
necessary  to  their  preservation  and  comfort.  The  true  import  of 
this  expression  is,  that  animals  are  endued  with  certain  instinctive 
principles,  which  excite  them  to  do  tliose  things  that  are  the  means 
of  their  support  and  enjoyment,  and  that  antecedently  to  instruc- 
tion or  experience. 

At  the  end  of  time,  it  is  said,  will  be  the  dissolution  of  nature. 
Some  conclude,  this  phraseology  implies,  that  the  material  sys- 
tem will  be  consumed  and  annihilated.  The  more  probable  opin- 
ion is,  that  the  elements  will  then  be  dissolved  and  newly  modeled  ; 
that  they  will  be  formed  into  a  system  vastly  different  and  far 
more  perfect,  beautiful,  and  glorious,  than  the  present ;  suited  to 
the  great  change  that  human  beings  will  experience  ;  and  be  the 
glorified  state  to  which  the  righteous  will  be  exalted. 

The  study  of  nature  is  frequently  recommended  to  man.  Na- 
ture, in  this  view,  is  the  same  as  the  works  of  creation.  And  the 
term  study,  implies  an  investigation  of  the  laws  and  properties 
both  of  matter  and  of  mind.  K  boundless  field,  suited  to  the  no- 
ble and  endless  progressive  powers  of  man.  As  he  has  a  nature 
capacitated  for  improvements  without  end,  so  the  works  of  nature 
are  vast  as  immensity.  And  when  he  shall  enter  another  state  of 
existence,  with  enlarged  and  glorified  attributes  both  bodily  and 
mental,  he  will  find  nature,  or  creation,  newly  formed,  inconceiva- 
bly more  perfect  and  glorious  ;  a  boundless  prospect  adapted  to  his 
enlarged,  exalted,  and  glorified  powers. 


T^/W 


i......V.»....i^^ 


